















































p§ 









' 









V 
V 




































\ I) v E R T I s E \i i: N TS 



IJ L V S S E S W A 11 L) . 

Pennsylvania A venue, 

nd Street* near the Rail Road Depot) 

WASHINGTON CITY, D. C. 

Ha* constantly on iale all the standard Religious, Theological, 
Temperance, Classical and Common School Books, to- 
gether with Stationer)', &c, &,c. 



£I)C Columbian fountain, 

A neat and useful PEN1TI r.vrER, published daily, in the city 
of Washington, D. C, DJ 

ULYSSES WARD fc SON, 

at their office on Pennsylvania Avenue, will be sent to subscri- 
be^ at S3 a year in advance. It will aftbrd persons at a distance 
Aie opportunity to obtain all the news at a low rate, besides a 
A^bst amount of Moral and Literary information. 



THE WEEKLY FOUNTAIN, 

Will be mailed to distant subscribers at one dollar a year. 

WORTHING TON G. SNETHEN, 

Counsellor at Law, Washington, I>. ( . 

: t cf the United States, in the 
Coui viand, Virginia and the District of Columbia, and 

..rent in prosecuting all manner of Claims ■gainst the 
tcs before Congress, the several Departments, etc. 



IN PREPARATION, 

AND WILL BE PUBLISHED AS SOON AS COMPLETED, 

WITH A 
SPLENDIDLY ENGRAVED LIKENESS, 

THE LIFE 

OF THE LATE 

Rev. NICHOLAS SNETHEN, 

MINISTER OF THE GOSPEL 

in THE 

METHODIST PROTESTANT CHURCH, 

BY 
WORTHING TON GARRETTSON SNETHEN, 

COUNSELLOR AT LAW. 



N o r r [OBS- 

/:. 1 . tout, [Methodic ProtoiUm&dJ&uf.Q, it 

4 >■»•:■ UN • M' BOLAfl snf.t; 

Through tin- polite attention of toe publisher of 1 1 

i \\ d, Washington cit] ire have been pemitted I 
amine them in the sheds. They are not ret out of press; but will 

uly tor deliver) about the nrst of Septembei ensuing, 
. The name t»t Snethsn, in connection with this volumej will ex- 
cite ! Nations. The memory of his stirring eloquence ie yet 

fnth in the hearts of those who in Former days were permitted to 

li>ten to hi- lilvery voice, and sympathise in his pious and sublime 
i >n-. Others who may have never enjoyed this privilege] have 

sard off his astonishing power and unparalleled success as a min- 

of JesUs Christ, and will, of course, expect to find in this vol- 
ume, some intimations of the author's intellectual strength and splen- 
dor. 

Mr. Snethen was emphatically an extemporary preacher. As 
. perhaps no man was ever more philosophical and systematic. 
1 li- i - also at times irresistible and overwhelming. His ef- 

- admirably combined the doctrinal with the practical ; and pos- 
ing a mind richly stored with the teeaouee of Natural Science, 
he was able Continually to illustrate and enforce the more abstruse 
point- in theology by Striking and simple analogies found in the phy- 
sical world. The most cultivated minds were charmed with his 
quickness of discrimination, and his aptitude to elucidate; and the 
most illiterate were spell-bound, and enchained by the charm of his 
oratory and the wisdom of his instructions. More than one of his 
former friends and auditors in this city and elsewhere, if interrogated 
in reference to ihe power of Snethen's preaching, would say with 
the emphasis of true feeling: — 

* He was a man — take him for all in all 
We ne'er shall look upon his like again." 

The Sermons now published, are Recollections, written at the age 
of nearly SIXTY-NINE, (almost three score and ten,) of the author's 
thoughts and sentiments in earlier life. He regrets, in the prefatory 
remarks, that he had not written them out at the time when their 
hnprt re most distinct, and commends it as highly impor- 

tant to an extemporary speaker, "who relies mostly upon his feel- 
ings if he wishes to preserve his best thoughts in the lust forms of 
expression, that he should commit them to writing, and not trust to 

future excitements.'' He moreover add-, '' Many parts, which were 

I best at the time of their delivery, are now irrecoverably 
,!.et of u riling them down, thro" a series of \ 1 
and this neglect bei _ - med, La part, from too great a oenfi- 

■»• in the memory, a- though it partook HOt of our mortal nature." 
W< Lpprehensive, from the natural (!. 

intellect in advanced years, that we should not find, in the volume 
before us, much of Snethen as he was in his palmy days. But in 

this we have been agreeably disappointed. The very first discourse 



IV NOTICES. 

in the book brings out the author as himself;— and those who an it 
all familiar with recollections of his noble appearance and fine de- 
livery, will be able almost to live over the past. The Sermon u 
Nicholas Snethen from beginning to end! The close thinker — the 
student of philosophical analogies — the fervent Christian — the re- 
pose of calm discrimination, relieved by occasional outbursts of ora- 
torical climax — are all before you. At the dose, you feel that quiet 
and peaceful sensation so often realized after the bearing of a good 
sermon; and an almost, irresistible inclination to read it over again. 
We intended at present to write only a very brief acknowledg- 
ment of the receipt < r these pages, bat have been drawn out beyond 

our design. We shall hereafter give a more extended notice, with 
extracts from the discoorses. Are we expressing oui selves 
strongly, when we hope that every minister in the .Methodist Pro- 
testant Church will forthwith secure a COpy of the work? 



From tin Nfv. .1. FFeester, Baltimore, L846. 

HOWS. 
It is well known to many, that the Rev. Nicholas Snethcn was 

one of the most intelligent, eloquent and forcible preecheri o4 bis day. 
An ardent Methodist, though ever a libera] and devoted Christian, 
he preached over a large portion of the United states, w itb great ec- 
ability and usefulness. Gifted withe high order of intellect and 
with the brilliance of true genius, tin- agreeable companion and un- 
wavering in. ad of ib> talented and judicious Bishop Asbury, be ef- 
fected pvard the popularitj and usefulness of American M>- 
ism. 
r.\ aim, nry was regarded and venerated as the Father 
of tbe Methodist Conmmnity in this country ; and to the latest hour 
.-own bnp: and beneficent lib-, he spoke and wrote of him with 
tbe warmest affection and eulogistic respect : and though some have 
questioned an 1 even censured tbe Bishop's administration, Air. Sne- 

tre s pondence will ihow, 
that ae never impeached the motives of that great man, nor ceased 
to think bi< movements w Kse, ami bis life a great blessing to theoomv 
.I mankind. To those who desire to anon Mr. Bnethen'i the- 
ory in tin- case, it an ill be enough to state, b. re, that, at tin- d. 
ot Bishop Asbury, be looked upon tbe sun i-- ing .M< thodist preachan 
as heiicj; the Bishop's Bona in tin g ispel j and wished tbe Economy of 
American Methodism to have been so modi bed, as tint no one of the 
Brethren should assume tbe vacant relation of the Parent. Whether 
his theory wen scriptural or reasonable ; in thii free bind, each must 
determine Cor himself. He saw evidence enough to satisfy bis own 
mind, and to determine bis own decisions and Church relation : hut 
neither tins, nor any other favorite hyp r deadened his 

sins,- ,.t the important annunciation of tbe inspired Apostle,— ■*< The 
1 tb.se i- Charity :" f"r it may BJ truly be said of bim. SJ 
of any other, that be livi.l and died in e lenity w itb all, Thttl much 

upon this delicate point, maj be laid, we hope, without oil 

\- ;i preacher, it must be admitted, that neither bis high estimate 
of human liberty nor tbe fervors ot bis wonderful genius, could turn 
Mr. Boethen aside from an earnest tndorthodoi Dunistryoftb 
pel, which he indeed believed, felt and saw to be the power oft rod unto 



i ■ • I ' v 

.id n.it but be inttytie, i but 

i ipense of orthodoxy* 1 1 1 
employed, not in attacking and degrading the doctrines thai had 
instrumental in his own salvation, bul in elucidating them b) 

i his gifted mind, and in heralding them by toe sfli 

•t Ins matchless oratory. The intelligent reader of the following 

roof enough of this, as he proceeds along thai 

: ing path of the preacher's i I min I. V aim 

la- w ill think hiui.lt arrived al some delightful novelty, which 

will turn out to be but :i venerable and permanent truth, whose very 

dimness and rust sparkle and Bash in the beams of refulgent thought. 

The true minister of the gospel is as a candle in its being consumed 

by the burning, illuminating fight. Such was Mr. Snethen. I 

brilliance with which many pas scripture shine in these Ser- 

. i- wonderful. One cannot conceive how they oould be more 

luminously exhibited. They are as thoroughly Lustrous, as though 

nly the wick, but the who! Lf were in 

Dsparent dame. Indeed, for originality and power of illustration, 

itiful and instructive philosophy, the sweetest spirit of charity, 

ami most impressive intellectuality, these sermons, though the im- 

• Recollections of what they were, when first presented by the 

nporaneous oratory of their admirable author, arc not likely to 

be presently surpassed. For many years to come, and long after the 

ids musical voice 1 shall have become Silent in the death 

1 the last of his surviving auditors, will these stores of 

ire of the pious, intelligent, studious reader; 

perusal, will find the more to study, the 

: 

lly, no one, especially it' he he a minister of the gospel, 

ingle reading of such a book as this ; which 

it hand, and read repeatedly, until that familiarity 

. which distinguished an acquaintanceship with its 

sain; U be, in some part at least, secured from Ids 

priir s. In his society every one was safe. His purity 

. his utter avoidance of all fanciful heresies, his re- 

pect i ent and the dead, hi< forbearance toward the few who 

rani: mies, his earnest spirituality, his exhaust- 

lind of literary and practical information, kept the too usual 

and holy man : and those favored with 

ship felt that they had no peril to dread from his 

<\ it his tongue. So with this delightful production of his pen. 
it to Ids dearest on earth with a smile of confidence, 
►ul has nothing to fear al its entrance within r 
1 [ere w ill he never rend les» i 
envy or malice ; and he must be strangely indurated against the 

charity, who can depart from this 
lumc's final page, without a consciousness of having acquired, in com- 
munion with a pure and gifted friend, an increased hue for God) and 

a heal Is all mankind. 

fulcup. 
thunder of oo blinding lightning 

dty of this cloudless aky. Th • 
ignanl glory. 1 li> beams corru 



VI NOTICES. 

reader into some of the noblest researches of Christian Philosophy 
May a book so valuable occupy that prominence in the Sacred Lit' 
erature of our Country which it so justly deser\ 
Baltimore, 1S46. A. WEBSTER. 



W amu v, ton, August 2Sth, 1846. 

I have read with much carefulness and pleasure, several Sermons 
of the late Rev. N. BnSTHEN, ■ part of the volume now in course 
of publication by Kkv. l\ W A 0, of this city. Haying been honored 
by an intimate a< tquamtance wit h the author while living;, I had an- 
bCOMfted, fr- »m htj eminent leainini: and elevated piety, a rich tnat 

in the peruaal of ma Discourses, which has been even more than 

realized. The unique and original style, profound and philosophic 
thought, C irit and Scriptural purity which characterize 

them, together with their per fect practicalness-*' present i sufficient 
commendation to ensure their general reading and popularity The 
fruits of a deeply pious and brgUy cultrvuteo mind, they alike en- 

lighten the under -taiulin-- and lmp C CS S the heart, and their publica- 
tion cannot tail to prOTC greatly promotive of the cause of truth and 

holiness. 

SAMUEL K. COX, 

Pastor of the 9th St. M. P. Church, Washington City. 



From Vu Ran. •& li. Baueett, fZostaaaalla, iWaUrn S 
. / 1846. 

BNETHEN^B SERM( MB 

The P I the 8th b i thai •■ Volume of 

K x iholas Sin then,' 1 wliieh has lx en SO 

j in contemplation^ will be ready for delivery about the lret of 

September. We truly my frith the Protestant, that -we boM that 

even miniateriD the Methodist Protestant Church will forthwith 
secure a copy of the work;" and we might add laymen too] s >» that 
they might have something to r emem ber the w old maa elo qu e nt .* 



It was said of him by BmM M RjUtMUOCj that he was like the 
Ohio River — clear — rapid — deep 



SERMONS 

Tin: i.vn: 




NICHOLAS SNETHEN, 

MINISTER OF THE GOSPEL, 
IN THE METHODIST PROTESTANT CHURCH. 

WRITTEN BY HIMSELF, 

IX THE B IYTV niH'I' H YEAR OF HIS AGE. 

EDITED BY 

WORTIIINGTON GARRETTSON SNETHEN, 

C O U N ft E L tO R AT LAW. 
({ Gather vp the fragments Vmt remain, so that nothing be lost" 



FIRST EDITION. 



WASHINGTON, DC. 

PUBLISHED BY ULY88E4 WARD. 

1846. 



\o*co»?* ,t ) 



fcXV»3 



Entered according . In the ■• i ; . by 

rjLT 8 8 E S w \i;ii. 
In ti,- 



CONTENTS 



DISCOURSE I. 

The Oiu* Mediator.—] Timothy, ii. :>— 6 - - 19 

DISCOURSE II. 
The Poor in Spirit— Matthew, r. 9- &— 4 - - 42 

DISCOURSE 111. 
Trot' Qraoe. — Romans, viii. 39. - - - 63 

DISCOURSE IV. 

Faith in the Son ofQod. — John iii. 16. - - 84 

DISCOURSE V. 
GoapeJ Repentanee. — Acts v. 31. • 10G 

DISCOURSE VI. 
Tk Law of Faith,— Romans iii. 27—31. - - 128 

DISCOURSE VII. 
Justifying Faith.— Romans iii. 23— 2G. - - 151 

DISCOURSE VIII. 

The Christian Character.— II Corinthians i. 12. - - 178 

DISCOURSE IX. 
To know Jesus Christ.— Philippians 3. 7—11. - - 198 

DISCOURSE X. 

Religious Divisions. — Genesis xlv. 24. - - - 216 

DISCOURSE XI. 

God's Righteousness. — Romans x. 1 — 4. - - 239 

DISCOURSE XII. 

The Faith of Noah.— Hebrews xi. 7. - - 259 

DISCOURSE XIII. 
The Faith of Moses.— Hebrews xi. 24—26. - - 283 

DISCOURSE XIV. 

The Hope set before us.— Hebrews vi. 18—19—20. - 308 

DISCOURSE XV. 
St. Paul's Desires.— Colossians i. 9—14. - - 333 

DISCOURSE XVI. 
The Resurrection. — Philippians iii. 12 — 13 — 14. - 355 

DISCOURSE XVII. 

That ye sin not.— I John ii. 1—2. - - - 372 

DISCOURSE XVIII. 

The iMoral Sacrifices.— Ilebrews xiii. 15— 16. - - 388 

DISCOURSE XIX. 

The Day of Salvation. — Isaiah xii. 1 — 2. - - 403 

DISCOURSE XX. 

The Progress of Faith.— Romans i. 17. - - - 426 

DISCOURSE XXI. 

The Law of Love. — Hebrews xiii. 1. - 436 

DISCOURSE XXII. 

The Spirit of Adoption. — Galatinns iv. 4 — 7. - - 4G:» 



Unto all the Methodist Churches through- 
out the United States and Q r I </ / /> t I / <* i N , 
tt? i t h all that in e v r r t; p I a c t c a t I upon the 
name of J e s u $ Christ our Lord, both theirs 
and ours. 



\ D \ B RT INT. 

fho manusciijit ofthe present rolume of Sermons is 
from the pen of the Author himself) who committed them 
lo writing at Cincinnati, in the winter of 1838, In gir- 
ing then to the public for the first lime in print) the 

tor h;i> been otrefitf not to vary b single < xpression 
or word ft Ihe Original, but to send them forth as they 
essne from the hands of the writer — unchanged, un- 
touched. The subjoined letter will not lad to arrest 
♦ he attention of the readers of these discourses, and par- 
ticularly of those who were once his hearers. 

Washington Citv, D. C, September, 1846. 



Pktxcetox, INDIANA) October 31st, 1843. 
Dear Son : I send you my manuscript Scr?no7is. 
I have token some pains to make them legible. The 
Isadissg thoughts in them were connected with my most 
// efforts* A combination of circumstances led 
to the neglect of writing those discourses dmen at the time 
hem, hut the main one I have mentioned in 
. — iKUiuhu I was not Jul/y aware how memo- 
ry would be qffiettod by age. So, when I made this at- 
tempi to commit them to paper, T remembered that I had 
forgotten^ and found that the primary feelings were past 
r to return. An attempt to revive rhetoric under 
these conditions, is worse than useless. It may be 
doubted if poets rould even do it. Among the practical 
errors ef our old uneducated extemjwrizing itinereints, 
who dejh fsdi d upo?i religious feelings for their inspira- 
tions, all they had to depend upon, was their almost en- 
tire inattention to the natural decay of the feeling 
]>nw<r, and of the memory in old age. Though many 
of us come to knmc or . fore-know these fads, our con- 
victions ice re not strong enough to counteract old ha- 
bits. SbffieJtme*, for some days, before I delivered. 
those discourses Wrath untie the greatest impression up- 
on the hearers, my ftelmg* burmd within me with an 
Utmost unresfraivahle ardor, hi the midst of such emo- 
tions is the time to wrih\for then erne can write as well 
as speak, which it is impossible to At) wlun they are 
im:. Yolir ajl'cctionalti father. 

NICHOLAS SNETIJEN 
To Worthington G. Snethen. Esq., 

Washington C(>]i> D. C. 



TIJ £ 



RECOLLECTIONS 



O F A N 



I T I N E R A N T 



.AM) 



EXTEMPORARY PREACHER, 



W R I T 'J' E N BY HI M B E J, P 



l.\ THE 



Sixty ninth jreif of his ige, 



"Gather up t he ft a g men t *, — it i noth \ /»-/»« H * f . 1 



P KEF ACE. 



A i gree of self-knowledge implies fore- 

Ige. W e know not, how wc shall feel and 

think and act or speak, in unknown conditions and 
;umstances. And all the future is unknown to 
us. Ii i- common, to hear people say, in unusual 
es, that they never shall or never can forget, and 
. the tilings that seem to be so indelibly im- 
pressed upon the memory, may be forgotten, while 
less regard may be remembered. Expe- 
rien a, that the most pleasurable feelings and 

their most immediate effects, are not always re- 
mbered the longest, or with the greatest dis- 
tinctness. Persons, whose youth has passed away, 
without the acquisition of the elements of lit- 
etpxy knowledge, who, after becoming religious, 
und.-r the excitement of religious feelings, have 
begun to speak in public, and in time, to be re- 
ded as popular and successful extemporary 
preachers, are apt to rely upon their memory of 
those discourses, or parts of discourses, which were 
delivered under the mart powerful emotions of 
their (nous feelings, and appeared to produce the 

itesl degree of good effect upon their hear. 
Or, if they distrust (heir memory, trust, tint with 
the return of their good feelings, the same thought3 



XI V PREFACE* 

and words, will also return, and there have not been 
wanting old preachers, who have favored this 
opinion. But, its natural tendency, is to induce 
a neglect of reading and writing, and especially 
the latter. 

Now, there seems to be no reason to doubt, 
that our stronger and more habitual feelings, 
have much influence in producing or governing 
our thoughts and words, and in some instances, 
not only voluntarily, hut also against our wills; 
but what evidence, have we from experience and 
observation, to lead us to believe, that our reli- 
gious feelings will continue, or can, by any means, 
be continued, in equal degrees, in fatigue and 
disease, and particular!] i though our 

religion may remain the same in I Reli- 

gious feelings, like all other feelings, appertain to 
our living bodies, and must, of course, he more 
or less under the influence of their varying stales 
idiiions. A degree of feeling, in the pulpit, 
might be in a high degree pleasing and 
successful in a younger preacher, migjit over 
power an older one. 

When, therefore, an extemporary preacher, 
memory, for the first i d or twenty 

urs of his life, was but little exercised in let- 
t rs, or the rules of literary composition, finds it 
difficult to incorporate these rules into his mind 
or memory, (as he will be apt to do,) so that 
Any shall teem rational to him , he will aleo find, 



u he grows old, that his recollectidM ol them will 
begin to become unsteady. Hero then, are two 
causes of the failure of memory, in uneducated 

- preachers ; first, (he want of tl 
exercise of the faculty in the rules of thought 
and ot language, and secondly, the natur 
of the faculty. The first impressions upon the 
memory are generally remembered the longest. 
Thus, we can account for the frequent examples 
of old preachers feeling in their pathos, and be- 
coming common-place in their argument or mat- 
ter, though they give evidence of continued piety 
and zeal. How important, then, is it to an ex- 
temporary speaker, who relies mostly upon his 
feelings, if he wishes to preserve his best thoughts 
in the best forms of expression, that he should 
commit them to writing, and not trust to future 
excitements ! 

We call these discourses, recollections, as we re- 
member many parts of them to have been consider- 
ed the best, at the time of their delivery, which are 
now irrecoverably lost, by the neglect of writing 
them down through a series of years, and this ne- 
glect being occasioned, in part, from too great a con- 
fidence in the memory, as though it partook not of 
our mortal nature. 

Much of the knowledge we gain by experience 
comes too late for lis to profit by it; but do we not 
owe it to those who have time and strength to re- 
duce their knowledge to practice, to endeavor to 



XVI PREFACE. 

prevent or correct their errors and mistake i,by sh< 
iog them our own ? We have cause to regret the 
silence of our seniors, upoD these important 
of feeling and memory, and their i 
tions. How can every generation grow wises than 
the previous on*, unless the know! the old 

is communicated to the young, in the same profes- 
sions - ! Hut let no one undervalue re- 
ligious feelings as means of stimulating the mind. 
Many j • ho had gKw q to manhood, with little 
or no education, have, through thei ne truly 
pions and B We Hl< an only, 

to caution good m< I overvaluing them, by 

showing \\ hal t] The) cannot com- 

pensate the want of iwent) j tion, 

they cann< * their i nergy in and old 

, and bu • memory of \\ hat was acquired 

after tit grown to maturity, by their 

influence alone. T I advanl wrlj ele- 

mentary in itructions in religious do< r princi- 

ples, in this relative new, is very evident ; and also 
the advantage < Lo writing, our !»«■ I 

thoughts and word d and delivered un<- 

der the excitement of our holies! and i dent 

emotions. 

are of sc ireely le a impor- 
tance to hearers, than to extemp rary pa 
the . to guard th< n i n prejudice too 

common, thai w riling d< preach 

MS, and that uneducated men make the most In 



P H R f \i XV 11 

I apeak ; This prejudice is apl to be 

procated betM een pre and bearers, T 

error re peering the inspiration ofpreachei . all • . 

$red by this mutual opinion of the all-sufficieft j 
to produce thoughts and to preserve 
the memorj of them. I fnder the first irnpr< 
die effects of these good feelings dd indeed seem 
like inspiration and to savor of infallibility. But 
let it be admitted, that preachers of different de- 
nominations have these feelings, and that their ef- 

- upon diem are nearly similar, however they 
may differ in doctrines and practice; each believes 
these feelings peculiar to his own order, and regards 
diem as pn fefs,th&1 the doctrines they preach are true. 
The doctrines, they say, come from the feelings 
'lings come from God, — must not they 
therefore, be true? But the fact is not taken into 
the argument, that the doctrinal theory or principle 
may be adventitious and not suggested by the feel- 
ing8. 

One, who had grown to mature years, without 
religious instruction, living among Deists, Socini- 
ans, Mystics, Bind Antinomians, on the land and on 
the water, in the vicinity of a commercial city, 
during the American Revolution and the overflow- 
ings of the infidelity of the French Revolution, 
when h icb under the excitement f 

r< ligiou 5, could hardly fail to find much 

difficulty in firai imple form of doctrinal or 

theoretical propositions. All the controversies against 
2- 



urin pref.u 

the positive announcements of Scripture, tend to 
negatives or to no definite practical opinions; hence, 
the injurious eilects of habitually hearing' them in 
opposition to asserted or declared truths, (and noth- 
ing being proved to be true in place of them,) will 
be long felt In the selection of texts, no desire 
may be experienced to make a system, but to dis- 
cover the plainest method of explaining a scriptu- 
ral system. But should not the scriptural system 
be explained in the word- <»f scripture I So i is often 
affirmed. Let the trial be made by questions and 
answers, beginning with words or terms. What is 
faith ? What is justification I What is justifica- 
tion by faith? Will it suffice to answer* faith is 
faith? An uneducated man, who professe reli- 
gion, may have every thing to learn, though his 
feelings prompt him to learn every thin-. Hr 
may preach extemporally until he is near nxty- 
nine years old, and may then propose in himself, 
to teat his memory, to ascertain what he has left, ei 
how much he remembers of what he once knew. 
Behold, a specimen of Ins recollections! 

NICHOLAS SNETHEN. 

Cincinnati^ l\bruanj, 1S33. 






DISCOURSE rillST. 



THE ONE MED1 ITOR. 



Liator, !•«•' * 

1. Timothy Li, 



The context is, that God will have all men to 
be saved, and to come to the knowledge of the truth. 
If might be asked, then, who hath resisted his will? 
Musi not all men, therefore, ho saved and come to 
the knowledge of the truth? The text itself seems 
to meet the question. There is one Mediator, 
through whom God wills them to be saved. God 
wills some acts to be done immediately, and other 
- to be done mediately. In the latter cases his 
will may be disobeyed. When he wills that there 
Bhould be light, we hear of no medium, no media- 
tor. He said " Let there be light," and light was. 
But. when the Lord said to the Prophet; " Oh ! son 
of man, I have set thee a watchman to the house 
of Israel," and he adds, "therefore, thou shah hear 
the. word at my mouth, and warn them from me," 
he wills, thai the house of Israel should hear his 
word mediately. The voice of the prophet waa the 
medium. It follows, when, " 1 (the L un- 

to the wicked, ' < Mi ! wicked man, Ihou shall surely 
die !' if thou dos( not speak, to warn the v. icked of 
hi- waj , that wicked man shall die in bis iniquity, 



20 DISCO U R S L t 1 11 > i 

but bis blood will I require at thine hands." It is, 
then, supposed, that the wicked may not hear. 
through the fault of the medium. If God had spo- 
ken immediately or directly to the wicked man, he 
must have heard, whether he obeyed or not The 
principles or causes of immediate id mediate ope- 
rations are to be found everywhere in nature and 
art, as well as in religion. Primary m<>\ ingpowersor 
causes in physical and mechanical movements, may 
operate with or without media. Wheels, sprinj 
Level re, and pullies are media, through which 

primary powers may operate, and also voluntary 
and rational agents. But, ii is well known, that 
the actions of all prime movers and agents maj be 
modified b) media, and bo affected, thai the media 
only ma) i" ! the \ ord of I Sod to the 

Prophet i lible to the u icked, although it 

Was j nu;;uy. 

Natural or i mtal philosoph} is mostlj i 

Btricted to media or secondary caus . Electricity, 
thoi among the mc ad powerful 

P'lii jiple ■ or agent in nature, cannot 
an 1 immediately evcral oi 

bodies, called non-conductors. The presence or 
absence of media, and the vari -i v of their modifica- 
tions upon natural agents, give ; di- 
versity of natural phenomena. If every natural 
cau -•• 0] eral ■ d imi ■ liately, the appear- 
ances would be vet different The media of I 
and sound, it is well known, produ< and 



T HE "Nr M BDIATO R 21 

inn ic. !i in man i i er limited \ and yel 

bj the .ii»l of media, horn \ acrf and variou 
effects, and, in some instanc< su- 

perhuman. 

To the imra< diate powei oft <<>d no lii,. 

ed. Ii is AJmi lny power and control!* 1 
only by his own wisdom, goodness and truth. He 
does \\ ! », and how he wills to (to it. 

It is the will of God, that there should be one, and 
but one or between him and men. All in- 

tercourse between God and men must be through 
one r. If he wills to speak to men, or to 

.i is through one mediator; andso, like- 
\ it he wills to give or accept anvil. 
ie Mediator Tor all religious pu 
in is human nature — God manifest d in 
the fleah — who gave himself a ramson for all, to be 
testified in due time. 

T!. Lor must be known. " This is eter- 

nal life, to know Thee, the only true God, and Je- 
v bom thou hast sent." " I am the way, 
the truth, and the life." One true God is revealed, 
and ; Mediator is revealed. To know the 

M diator, whom God hath sent, the prophecies con- 
cerning him must be identified in him. One i\I« - 
time. That time is predicted. 
It i and a due time. Many media- 

iv different times. At 

ike by the prophets, but 

ally by hi Son. The incarnation of the Son of 



22 DISCOURSE FIRST. 

God was not due sooner ; if it had been delayed lon- 
ger, it might have proved to be too late. It was due 
in the time of the second temple, but this temple 
was totally destroyed not many years after this 
time. 

A mediatorial system requires at leas! one me- 
diator, and God has judged, that one is enough. 
Having given himself a ransom for all, he is able 
to save to the uttermost all who come unto God 
through him. Now, it has been a long and 
much controverted question, whether there can 
be any pardon granted by God to the offenders 
against his moral laws, consistently with their 
truth and justice, withoul satisfaction being made 
to meet their demands or penalties. But does it 
not admit of a query, whether the parties to the 
controversy have steadily kepi in view the rels 
tion between this question and the principle of 
mediation? Thai the relation has often been no* 

ticed and discussed is certain, but we do not re- 
member, to have met with an author, who has 

professedly followed the analogy of the satisfac- 
tion, which is manifestly required, in regqrd to 
offences againsl the laws of nature. When the 
laws of nature are violated, they seem, in no I 
to pardon or to remit the penalty due to offenders, 
without satisfaction ; and the offenders seem not to 
be able to make the satisfaction immediately or di- 
rectly. But, between transgressions against nat- 
ural and moral laws, the analogy holds generally. 



i n i. N i M EDI v i B . 

In each of dire classes of laws, transgressions 
may be committed immediately. Moral errors and 
wrongs or evils, seldom, if ever, require mediators 
to their commission* Human inclination and 
power i" commit sin, answer as neatly to the 
idee of immediate as any thing we can well con- 
ceive. Ability to do harm and to undo it, when 
d( ne, is bo strikingly disproportionate, as to have 
forced public attention to notice it, in all ages and 
countries. It is, only, when men have some fa- 
vorite opinion to support or defend, that they at- 
tempt to argue, that, it is just as easy to do good as 
to do evil ; or to do right as wrong, or to undo evil 
as to do it. 

All matter is said to be governed by the laws of 
gravity , or to have a tendency to a common centre. 
Tailing bodies obey this law. It is the cause of 
friction and of the stability of bodies. But this 
law cannot be violated with impunity ; it must be 
satisfied. When violated, it cannot be immediate- 
ly remedied. Let a man disengage himself from 
any point of elevation, and he will immediately 
fall to the nearest point of resistance; but he shall 
attempt, in vain, to ascend in the same immediate 
manner. The law of gravity will oppose his reas- 
cension; he must have spmc medium, by which 
to rise again. A flight of steps or a ladder might 
Satisfy the law, but it will not be satisfied, without 
some medium. Do we see bodies rising from the 
earth, oi suspended or floating in the ail I Why 



24 DISCOURSE FIRST. 

do not these bodies fall ? The reason is, the la\V of 
gravity is satisfied. If a stone and a piece of wood 
Mere put into a vesst l, filled with water, the stone 
will ii. and Lhe wood may float 

on the surfa* e < i th ; but remove the water 

and the wood also will ; on the I ' the 

•1. They both obey the law of gravity; the 
ball* do the same. r id 

governed not by partial, but by gen >ral taws. The 
Jaw ■ without [< !K. In regard 

es of the bo ly, il w a, 

that, ii La enough to relie\ e tlie I end 

the anion of th< cure ; tlial tins 

efft ; cannot be produced imm< diately, but throu 
tlit* in. d The 

Unn ^d fractured bones 

makes no part of i! on's .-kill, which ia all 

mediate. In regard to property, how <;i>ily and 
directly may it ' or wasted, though hardly 

aed ;tiid -ill more hard to regain. The imme- 
diate and the mediate in th< *e i i e La 
striking contrast ; and il ia tlial their r< 
tions are not interchangeable. \\ i dom and gi 

:' attainment \\ hat is 
.1 from fu. i to last, but a mediate proc< I 
How little is known, that ia not learned! What 
i and useful vd im- 

mediately ? II. machines of all de- 

scriptions, the culUw look where we 

may, — all are mediate which improve or iidwin 



i n i ONI '. > i I T to R . 

\ b Diusl be fulfilled bj direct obedi< nee, 01 1 e 

ih il by indirect means; ortheirpenahj v. ill bein- 

and suffered, h it to be presumed that mora] 

i by the I 'ni\ ersal I &* - 
i r, to be an exception im . ; 

bag founded or pre- 
nocence, or purity, or goodness 
( f human nature, but upon its fallen or sinful con- 
dition, follows the analogy of mediatorial theory. 
We have seen that the law of gravity, by which, 
le of matter lends to a common centre, 
i> il c!' the stability of bodies. Let but this 

(1. or repealed, and we cannot help 
inferring, that all matter would become chaotic. 
B i i the Liatorial system, to leave 

turbed, and to prevent remedies 
coming worse thaii the diseases. If all the 
wy to compose a building, could be 
- of gravity, they would be 
like bo many feathers, and this would be a great 
if labor in building, but the building would 
have no more gra\ ity than feathers. A stone of ill* 1 

. ii with the thumb and fin- 
to an] given height, but the first puff of wind 
hi Mow ii away. Now, on the supposition, that 
ra] law might I:* . e no m re control over 

ild h m 

if tl I ; would it not ■ 

Is, as in thu other 
• } r j\> restore d mai 
3 



26 DISCOURSE FIRST. 

a moral condition or standing, whose moral charac- 
ter h jed or forfeited, the morel law 
must be interrupted or changed, or medium must 
be 1 w must remain and operate in 
all i limn which satisfies i( ; 
that i- gained, can be secured 
The one M< nifies the law and mak< 
honorable. Hai in. 1 it, he justifies it trans- 
-«•!-. v. ho ! liev< a od him, without making it 
. h (kith, for ih« v ton lor thus becomes 
to him. A -ham! the 
falls of the I thio, fu 1 an il- 
lustration of the of the satisfa 
law b be found among the medium effect* 
the arts. The principle 

ter in the ru 
q every part of the boat, her ra I all 

her fixt! n upOIl th( mi 

If; but, by tl van of the steam, she 

up the foamin aring n But 

anj _ «nd 

the cun ie boat 

Tii. re i . th< u, medium oamel hich 

o si . i .'I the fells. The m 

force oi - the immediate n 

particle i f m Iter is freed from gra\ ity ; 
pcrf'< I in all its demands. The mighty 

river sti 
them with its foam. Tl denouo 

iwful and immediate penalty of d »ath 3 upon the 



i i. B II EDI a I i. 

nneth. Behold! the Mediator. Ii 
ified in due time ; he appears m i 
man, in the form of o servant \\ I be do f 

! the law and thus render its 
null and void? Nol o. I [( gi\ i - himself a i 
, for all. I- not the law satisfied with the ran- 
I lie becomes obedient ontodeath, even 
th of d: lluw (\nc< the sinner obtain 

pardon through the m dium of the death of Ohr 
rsot by i \\y immediate process. This one ransom 
of this one mediator leaves the law in all its integri- 
ty, and secures or merits the sinner's pardon. The 
tide of justice (so to speak,) is not suspended, is not 
tin: n ; it keeps on its course, it presses 

with ali iu I [ediator, and vet he 

inner above it. What seeurity could a 
in an immediate pardon of a violated 
law ? "Would not every principle, in the whole 
ome unsettled, by this making void the 
l;ivv ? Through one Mediator and his mediation, 
God may be just, and the justifier of nim, that be- 
lieveth in the Mediator. That is, justice is not 
viola 1 is not this idea implied in the word, 

! It has been said, that it is unjust, to ac- 
cept die sufferings of the innocent in place of the 
Ity; but those, who say this, alsounsaj the doc- 
trine diation, a doctrine, which, we cannot 

look ithoul perceh in \ i, with- 

out i r. The very lightning of heaven pac 

not without a medium. Man cannot raise himself 



28 PIflCOU&fiEFIRfiTi 

to his own height from die ground without a me- 
dium. Ships cannot sail without a medium, and 
birds cannot fly without a medium. Surrounded 
as man is, with demonstrations of this principle, and 
having- scarcely one example, in all the laws of na- 
ture, of an immediate process; why should he 
hesitate to b that, there is one mediator be- 

tween God and mi u I In fact, there is a tendency 
in many minds to believe thai there >re than 

one Mediator. And the taxi seems to aim to cor- 
rect this proneneae of mind, which, there seem 
be nothing apparent in nature to correct, by addi 
" who gave himself a ransom for all, to be testified in 
due time." When the penalty of a h « \\ is incurred, 
by a riola ion of it, one of two things must happen, 
the \ iolator from sul be penalty ; the 

law hum be set aside, i e medium must be 

provided, through which he can be] d, with- 

out invalidating the law. Immediate justice and 
immediate pardon cannot go tog* ther. They d<> 
not go together in human and »i\il law-, imme- 
diate pardons, when fin render the laws, if 
not void, at least mediate. The maxim dictated by 
experience is, !•• ttei : n , than to hai e 
unexecuted laws. But, in \ . the truth of 
God i.- involved in the threat I penalty of the 
law; if it fails, hi word If incrcy, as 
some .-)><-;ik, may disarm justice, it maj net invali- 
date truth. I tally a m< truth of 
threatening a penalty) and on IV by giving himself a 



DIAT< 

for aU to w bom the penaltj La due. ji a 
man n of money, th 

;: . \i"l, if one : . tdd pay for a 
>uld not 
Sin on of the law. The i 

the mischief is done; but the law, which i • 

mot remedy it 'I 1 ])*' law itself, I 
presupposed to be right, it cannot immediately 
ir the injury done, and take the offender in- 
to favor and protection. The law and the sinner 
cam tconciled without cknowledgment 

ontiiepartof the law, or of the sinner. But, if the 

the wrong, it is law no loir. 
The law, under the first covenant, is called the law 
3 the beings, who v gov- 

v it. were innocent. This law was holy, 
►od. It had no Mediator; every thing 
to it was immediate. While it v 
there was no evil to be remedied. But 
[, and its penalty incurred, it was not 
\vn away or set aside, and another substituted in 
■ to operate in the same immediate manner, 
but with 'in penalties. The covenant, made with 
. enant of . : tad one Media- 

nalty of the 
into iin 
i entering into t!;- 1 world by i 
,i. all men are placed by the fiver 

tem, having one Medial i 
head. B tween God and innocent man, there 
3« 



30 DISC OUR ! E FIRST. 

was no mediator. The Lord spake unto Adam 
and Adam spake unto the Lord immediately. The 
effect of the first sin was immediate. " I heard thy 
voice and I was afraid." I f la a pi f fire to 

burn Living flesh. TT* i uniform, that it 

is considered as a law. And so it is with substan- 
ces called poisons; they i with all the uni 
mity of laws. To transgress these laws, is to be 
burned or poisoned. The effect liate. 
so the cure ; if indeed, th ; No1 
to dwell longer upon the princi] 

Seeding mind, pro low, 

to consider) ta hy there need 
b< tu sen God and men. 

The man ( 'hrist J limself all the 

attributes at He i some 

speak,— God with G I man with man, — God 

man flesh, the only begotten of the Fa- 

ther full of grace and truth, nol 
was, Inn a Son, the heii [n dignity 

be is supreme, — t<> which of die I he, at 

any time, " Thou arl ni) Son, l hart e I be- 

i th( e. Bui unto the So t, k - Thy 

throne, ( I ( Sod ! i I 

aesa is the sceptre of thy tringd >m." I ! 
tenc with th( n of (he office. 

He is the first and the I inning and the 

raiding, the author and finisher of faith. There 
can be neither predece sor nor successor in a , : 
hood of the order of Melchizedec. Hia j< 
all-sufficient. He haa all power in heaven and 



ia earth. He is head ova nil tiling to the church, 
And hid name or authority w ah y name 

Mm, 

He b all-wise; he knows what i 7 in man; 
he knows the hearts of all men; hi searchetfa 
the reins. His merit ia perfect He gavehim- 
• ■If a i nsom for all; not that he should suffer 
often, or that he had suffered often, from the 
foundation o{ the world; but now, once at the end 
of the world, hath appe; red (o put away sin by the 
Of himself. One perfect mediator is enough. 
T\. ly better than one, in any work, when 

efficient to do it. Men make up in 
\ f! r their individual defects. If the Medi- 
ject to human imperfections, one 
would not be enough. And in fact, it is found, that 
those who hold to human or angelical mediators, 
apt to have the number unlimited, if they do 
not till heaven and earth with them. Gods many, 
and mediafc y, are sure indications of indi- 

vidual imperfection. So, in the number of ancient 
rang ific •■-. They wereoffered by every 

sinner and for every sin. But he, who gave him- 
irs and I >r all si led no part- 

ner te with him. The complete union of 

mediatorial attributes in tb >r is, in 

eferred to divinity, — "They shall call 
his nam*' Emanuel, thai is, God with us." "He 
shall be called Wonderful , Counsellor, the mighty 



DISC FIRST. 

God." " In him dwelt all the fullness of (he Cod- 
head bodily/' k * Who thought it not robbery to be 
equal with God." man could ai 

medi 

Medial k. It i oi 

u by bi Lnow ledge of the 

truth. How I- i- mag ! How be- 

wilder< d and I ij In ignorance and i rroi I 

Bv< j sinful | 
to in . 

and i bovc th< 

the sun, to enli jht< m it Men have haled the 
M li > ; au- 

di, mca ur< i t<> 

him ; i his life 

11] sura eded. Being betraj ed ini<> the hand 
iii hj v. ithoul any 

It, to quiet the clamo the multi- 
tude, 

the ' in, lie laid don a hi life en 

a Roma The one, the i 

■tor. r " he 

came, hred him n >i ; the) denied the II 
( toe and the Just < >ne, and prefi ma- 

i murderer. Men knov n<>i the I V 
ther uoi die Sgn. Ignorance hates in miction and 
io l I I; wherever^ il i 

be to l isfoun 

b • lea -f hi The mo I ignon 

are most cruel, and in fad man-eaters. Theun- 
of J in the ji • of 



r Bl ONE mkih | 1 1 

(he Sanhedrim • he made him elf to be the 

Bod of ( Sod. Poi this, thej judged thai I 
to die, and multitudes of others in different i 
and countries are of 1 1 1^ same judgment ; and 
anot persecute and kill him. i<vc no 
etile to Ins followers. "This," said he, 
:!! do, because they know neither Air, nor 
my Father. 9 ' To bring such ignorant creatures to 
the knowledge of the truth is one part of the great 
work of mediation. Ignorance cannot be immedi- 
ately enlightened. Instruction is a slow process, 
because it is a mediate one. It takes from time, 
what it lacks in direct force. 

The Mediator musl reign, until he shall have 
put all things under his feet. His power, like his 
ruction, is mediate, and of course pro- 
The oppose rs of divine revelation, and 
] utieularlv, those good men, who oppose the spirit 
to the letter, seem to lose sight of the mediatorial 
analogy. What is historical knowledge? Not 
surely immediate knowledge. How many genera- 
tion- of men may have passed away, since the facts 
existed! Would it not sound strange to hear, that, 
though die men who saw and recorded events and 
fact-, two thousand years ago, were wise and good 

a, yet, there are now and ;:1\\ aya : i 

I good men, who could write as good a history of 
them \ Are not such declarations shocking to com- 
mon sense? When the wit of any facts are 

dead, the only safe and correct medium of infor- 



34 DISCOURSE FIRS'i. 

mation respecting thetn, is the recorded testimon . 
written history, not the opinion of writers whfl lived 
in after ages. The Bible is a medium of religious 
knowledge; slow, indeed, it may be in transmit- 
but sure. It has been ur ins! the 
v, thai it is an argument in fa- 
vor trf the divinity of 

were, a parent error. But, supposing the doctrine 
of human depra ould be yielded, still the dif- 

ficulties of i real, and the 

necessity foi it as g ever. In \ 

country, when the gosp & was firs* ma le knon n, did 
it meel \\ ith do resistance, qo opp 1 1 not 

the I, tor) i 

triumphs I u I 

■ 

noi Li - : liveth in me ; and tat ] 

now live. I live b} h of the Son of God, 

who loved mi and gi ee himself for me." - ii ig i 

faithful saying, that if we suffer with hi hall 

i ith him." 

It is earnestly conl i iny, that mimdei 

1 immedi; : | , !r r to 

perpetuated in the Church through ail ages. Hay 
not the question be I by a d 

mediatorial principle? Would nol m, that 

can, ed on without perpetual □ 

and inspiration, seem to be beti o the ti 

tie of ii i than m< \n I can good 

reasons be assigned, win I iould b 



i ,! MEDIATOR. 

t per] etual miracle • and in : ' ati< nfl I The f 
man was d min u ulous or immediate creation ; so 
» might have been the first language. But, the 
race of men ia not continued by miracles, nor b 

ge by inspiration. The immediate inspiration 
of the Almighty (lo« i -> not continually give know 
ledge to the spirit which is in man, as it did (o die 
firsl man ; nor to all Christians and teachers, as it 
did, at first, to the Apostles. By what miracle or 
inspiration have any people heard the gospel with- 
out a preacherl The name of Christianity, where- 
found, can be traced back to Christ ; it is not 
In contemplating the work of the 
One M- the mind naturally pursues one of 

[f it lessens the work, it also lessens 
If it augments the work, it also aug- 
men svorker. A great work requires a great 

workman, and a little work may be done by a little 
kman. The mind takes one or the other of 
these coui es, for it cannot change the number of 
kmen to meet the demand. Now, the greatness 
of 1 1 implied, in the idea, of One 

for All. The number of men, the number of sin- 
is, — can we, by any rule of 
it, by himself alone, 
man, no greater nor better than one of the 
individuals, woul I be adequate i<> the work ' ( 'an 
a mediator for all men, Bind give him- 
Beifa ransom for them all? To answer this quee 
tion in the affirmative, the character and condition 



36 DISCOURSE FIRST. 

of the whole race must be. lightly estimated. A 
little instruction would be needed to bring them to 
the knowledge of the truth, if one man could give 
it all. And their offences must be mere peecadil 
little BUM indeed, if one sinful man could gll 
ransom for them all. We need only know the 
common effect of self-] r self-condemnation 

upon the mind, or of pride OF humility, to know the 
da! . nan w ill be apt to arrive at un- 

der the influence of these different feelings, A lit- 
tle mediator and a little mediation, will do far the 
proud and self-suffii i u l But the humbled and 
self-condemned will feel the necessity oi me- 

diator ^\n\ b great ransom. Bating tor the acci 
denti of education, it seem to be a g< i ule, 

of little sins a\u\ i tittle 
. and it; i iii«' ideas and feelu 
li;i\ e the 
lath . \inl whoever has much experience 

how aful 

i en ted, !••. an insight into the 
human nature, be dispo 

to critic ise, \ cdy, the * words, w ben 

applied to this subje ;t, not p d infinite it- 

Belf, to men ulate a pre- 

cise it down aa infinite. Let this 

rule obtain in If q finite calculation 

could I- 

that, on a death-bed, ifnot bef »re, hi Blight, 

and consequently hie | n | j ( 



THE ONI MEDIATOR, 37 

ipture em Lb no bounds 01 limits 
to B Sai low's merit u 

Wiih the subjects of media km end redemption, 

w rath of ( tod called is ini olved. Gtod gov- 

those, whom keha constituted moral agents, 

!>v written laws 01 l>\ conscience, but conscience it- 

conformsto written laws. The primary idea of 

wrath or ang( c in Gi s to be derived from con- 

. m a manner, not dissimilar to the supposed 

derivation of the idea of causation from our own 

volition. A consciousness of having clone wrong, 

that is, of having offended some rule or law admit- 

ry man admits some rule of 
[< d with a feeling of self-displea- 
in n I pleaded with himself, 
when he violates a rule. Hence, self-justification 
involves censure of the law. This capacity, to feel 
the difference between right and wrong, is natural; 
, modify it. Like the eye, or any natu- 
ral faculty, though it may be destroyed, it is never- 
tin less inborn; lis excesses or morbid states are not 
to b tied to excrescences, but to disordered 

. A consciousness of a violation of an 
admitted rule, may prompt the mind to inquire, how 
are or may t> r wrong; the mind may 

dm W ben effects exhibit 

, th< i lea of chances 

or accidents will not rthem. Let the mind 

come lusion, or admit the conclusion 

of God, and the idea of displeasure 

•1 



3S DISCOURSE FIRST. 

grin will be transferred to him. 3Iust not a 
person^ who is displeased v ith himself, for having 
transgressed the law of G erthal God must be 

displeased with him 1 [fheca i be angry with him- 
self foi -in. may not God be angry with him? — 
"Brethren [four hearts i us, God is greater 

than our hearts and knoweth all thin js." 

uld the assumpti ted upon, that 

the notions of law and bad their origin in 

n. still the uni\ ersaJ i ptnesa of the human 

mind, to receive the-*' impre i< us or ideas, remains 

to be accounted for. J id | ome of whom 

• in blind, be dark together, 

and be all brought into the light, and what will the 

e Light i ro\ e I ' the ifl of 

him, who brought the p< on into it, outof the 

dark, but the power of \ ion in le, and the 

i of H in other-. A taj er, oi an) artificial I:. 
will :• -i the existence of the . atural power of vision, 
ually Bfl the sun itself. And, if men, « bo 
had Q( .<■[■ seen the sun, could be made to believe, 
;-n\ other light was the Bun, n would not dis- 
prove the existence of th< am, uor of eyes. Men, 
and conscience, and certain ideas of moral laws, 
exisl throughout the \\ orld in societies, bul a Bociety 
[be of men has never yet been found without 
. or some kin B cling of the 

ice between right and wrong. Bywhal rule 
of reason, or by what i ion of belief, can a 

man, who has suffered i ence, < »me I i 



in;. ONE dEOIiTORi 

deny the displ< insi sin, an I a 

quentlj , agi r ; And Adam e iid a u I 

\\;i i afraid, becai ; ked, and 1 hid 

Lord W ho told thee tin! thou ■■ 

• revealed. k ' I was 
id." Their ej ■ opened ; they h I 

may be brought to ad. < 'on- 
ac is qo longer lie concealed, when they begin 
to feel guilt The Mediator does not destroy or sus- 
pend conscience, when ho mediates between God 
and men. But, would he not do so, in effect, by 
de • j ; g or suspending moral law? What is con- 

' IW ? 

Who stands between the Father's wrath and me ! 
\\ h indj save the Ojio Mediator? But, 

how was the Fath< r's \\ rath indicated, save by con- 
science . ? 'The sinner is displeased with himself. 

w - G »d, be merciful to m\a sinner!" Now, (uxl is 
love; he is loving- to every man; he so loved the 
world, as to give his only begotten Son, as a .Me- 
diator and a rans m. "God, be merciful to me, a 
sinner!" for Christ's The mercy, the pardon 

of sin pra) ed for, is mediate. God did not so love the 
rid, as to save it from punishment and give ever- 
lasting life to it. without a mediator. Could he 
bn\ i Oj v. i b siting his own !;i\\ 3, ef- 

fecin j aside the i 3 of 

repentance aCnd I ; !i .' He, who believes in the 
Lord Jesus ( 'In t. so as not to perish, but to b 

ing life, believe, at the same time, 



40 .DISCOURSE FIRST. 

that his soul will be saved without a Mediator, or 
that any mediator can save his soul, who did not 
give himself a ransom foi it. 

The conceptions and : tain writers, on 

these points, seem not to be unif< ly, Let 

as D ae efiet . nor supp 

causes without objects, but keep the questions dis- 
I ; — n itfa ( r without a mediator and a ransom ? 
^Without me," said d can do 

nothing." How, h t be 

necessary, and if there I ' Mi j i ot many 

of the disagreements between Chri « traced 

to this cause ! tl ihe id >r or of me- 

diation be omitted, 01 il difficul- 

ty of the work I-- mi appreh ided, b wide door is 
open *!i. Bfanj , among the Jewish 

believers, n bo re< <"_ r i; ; ii in Je 

could not f><' prevailed upon to give up the I 
ransoms. The Vn- between 

God and men, but the] am to the altar with 

the price of Bacrificial Mood. Bach of il 
Iievers gave bis own ransom. If their views had 
prevailed, thousands of victims till be bleed* 

in^ at the altar. And th en, in i ! 

days, Gentile converts, who do not besital 
that the blood of Christ, on, has no more 

merit than the blood of a bullock. They do not 
believe that Christ died for us, or pnj away sin l>y 
the sacrifice of himself. It makes no part of their 
creed, that Jesufl wafl delivered . and 



r I B M IOI A TO v; . 11 

f«»r our ju w. Hut, whether, thej 

tie under the description of ihose, who deny the 
.1 1 rd that bought them, or not, w< j nur. leai e to the 
righteous Judge of all i<> determine. 

\\ « con hide, b] urging upon the attention, the 

ibrmity between the quotation from St Peter 

I the t< \i. " \a{ no one deny; let no one be 

lined, or afraid to confess the Lord, that bought 

him, before men. Our bodies and souls are not 

our own. They are bought with a price. — Ho 

aed our race?" 

Oh ! how shall we praise^ 

Or worthily sin^, 
Hifl unspeakable grace! 

Ct» ODTO ati, January, 1838. 



DISCOURSE SECOND. 

T 1 1 ; 



- 



. 
will 

w ..nil fi 1 1 1 > w I 

I »id lie 

— I 
bob about ' the 

la] man l< i 

i into it or i 

1 1 1>. 1 1 1 1 I i 

all l"' ble Bed I T( 

ump- 
tuoufl I t >r. if th 
be 
it ha 

li' b ild exhibil or plant, 

ihe like of u lulu mid 

procee i to tell bow it should b h it 

would lt.»w . i! i ; \. ould Lake 

tmit\ . the size qualit) < i the ;>n<l 



►n of his kn of 

ble, 

tly amount to pr 

j. We an 

f \ eg >- 
i the 

Or, ■ 
I produce a pine 
and 
? Thes iffle 

and the sycamore 
eemenl b 
the Ld the . the 

tween | 

i of 
In the Latter 
all the i 

. . 

irked with still 



44 DISCOURSE! n . 

w ii: Thus, mora] and spiritu 

one :ik unfolds itself or is Iran 

ling tta future charai tei from all but the 
di\ ine mind, — die hem being con- 

In this re- 
be natural m in m b not th 

bow the poor in 

rdom of beaven, nor how 

mourners can be comforted. He cannot see the 

dom of beaven and cannot natural!] discern 

•• heavenly things. The divi of 

us, then, U manifest in the first pari 

on the mount Tin - w .nan 

It \. ophetically. 

To bl< the or in spirit, w o to bl< e * bom 

morl 

the judgment of the world. Ti te Limanj of 
Jesu of prophecy. The I. inj of this 

over the poor in T mh- 

mit to him, and he protects and blesses them. 
i 3 that people \. I the I iord, \ 

te that |" »ple w bose God 1 t ^n\ I In 

the midst of th • tie feeling of povert] . th 

are rich in promises and pri Thi Kind of 

evidence, of the truth of the I to pel, is apt to be 
overlook n by its friends. When the I 

pronounced, the Church w rmecL No 

man the nature or the pi m on. 

Those people, who had a general expectation, that 
the Messiah would save his people from thai 



THE POOB IN SPIRIT. 45 

did not ftdlj comprehend ihe mode of operation. 
This teacher, then, taught the first principle I hi 
on d religion, from the very out mini I 

and also pointed oul it consequi 1 1 e dis- 

ci, that, \\ hat the ignorance and • ann- 
ul' the human mind had led man to shun, as the 
ircesof misery, if not as mi ery itself, were the 
first steps to the highest happiness. The progress 
of religious ex] . is an evidence of the truth 

of revelation. The things that are foretold, coming 
thus . the promises are thus verified. These 

and transitions require time, and give occa- 
l opportunity for Lb »f faith and 

The fir and buds do not show 

the future product, even in a miniature form. The 
ural analogy and illustration are to be taken, 
[j r from the metabolia; than from ihe ametabo- 
lia, or from (hose cases, in which one apparent form 
is changed for another different, if not opposite. 
So, many aerial insects are natives of water and 
others of the earth. Several of the illustrations of 
the resurrection will also apply to ( n expe- 

■. in regard to the corn; first, the blade, 
thru the ear, and after that, the full corn in the ear, 
and yel al] dissimilar in appearances. The first 
and in tant propenait] of the mind is, to 

jud and 

The history of the errors 
and vices of difi and countries, disci 

to ihe eye of the ob the effects of these pro- 



DI8 C O 1 D . 

- 

mo ' easily dei i tural em 

i follow that is, i jure 

amp h isly. h 

in iU I 

and ed- 

i. To talk in, and 

to l- bappinen of aj on their p 

' of men. Lion 

• , education, 

lmi i who 

for 

I II- Uol 

: them, j robably 

then to t this t ame 

noi from I lodj ai ill* ired 

non( a. Noi 

no ' 
;:ll 
TIm i' 

redible to Lh< ir mind . than thai the 

pool- i] ( loiild be lip- l-l ed of the 

M the 

)i v. bat ii 

be* no,, . im hereafter. The 

i 1 not by Bight 



T ii i: P B r \ B PI BIT. I i 

The confidence of the fir I < : . must ha\ e often 

been put to th( tests, while thej listened to 

the d . Thei jreal rea- 

thal th ild I • o in L, that the spirit 

of truth should c n I lead them into all 

truth. 

But, what are the meaning and import of these 
os, — poor in spirit and mourn? When two or 
una or phrases, applicable to the same per- 
iir in the script urc-, may we not, 
as 1 rule, regard them as nearly synony- 

mous? .Now, as we seldom hear these terms re- 
but find the word repentance, where they 
• w may we not infer, that they 
were used inter ibly with repentance, — that 

or in spirit and to mourn is to repent, and that 
to re; mii. i to be poor in spirit and to mourn? Ac- 
tions ms ear very different to the mind, before 
the] Domitted, while they are being committed, 
and after they have been committed. In the two 
former cases, they may inspire courage and pleasure 
or joy, and in the latter, fear and grief, or produce 
po\< aril and mourning. Th m 
men's li . es, which they cannot think a ithout 
ni. The hero, the 

at he 1 1 

. will not his i fail 

him, will he not be apt to b K>r in spirit, in 

fortitude, and in ince, in 

this way, make cowards i II . ; But, who w.w 

make - uch a disco\ ery and not mourn o^ er it ; 1 >< « 



4S DISCOURSE SECOND. 

we provoke the Lord to jealousy — are we stroll 
than lie? WIku folly, what madness, to continue 
fi^hiiii'j againsl I -It is a fearful thing to fall 

into the hands of t] 2 ( fod, for our God is a 

con- ." II»»\. pint, how coura- 

geous v. • J.-\\ -. w ho. in their mi- 

fur ( !od, w< l their own righ* 

teousnes rucified 

the Lord oi ' But, mark their poverty in 

spirit, their 1 m hen the} w ere louche , 

ill.- heart, \\ hen sjed them with the Gael 

Their 1 "in, 

- — w Men an< n a, w 1: ' ' Ml 

,M •. in efl L, G 
ag; i 

d 
while d of the 

face, on the attitude 

in-. I proud 

and iiru. [n the procei of 

Inic !i\ one, u- 

mil; of 1 ace and the 

hum . a, tha • . - deal chai 

in bo 1 h it Repentan< 

the 1 . hei rt-b 1 : 

lion. '. 1 <l ; the 

have failed Bto- 
hold ■ 1 .ml. ed ! This poor- 

Mid n<>; in- 

thuu : , would 

sink ly into d 



i I i I . ! IOB EN • i ' i i : i i . 

M ■ held up for b length of time, in (he 

G jpel. They thai moum arc promised comfort. 
The happiness of r< : i ion is | ronounced upon \h 
who seek it, by anticipation; without hope, they 
uld be i i • tched. These beatitu le . or 
lee of extracting real blessedness out of 
lions to their first In 
though it is now customary to applaud them as 
models of plainness and simplicity. They are in- 
deed, plain to him, that hath (this kind of) under- 
but toothers, they are bl9 an unknown 
rue. Blessedness to the poor in spirit, and from 
inspirit, — what an < ! How fri- 

able to I ' ; master spirits of our 

How d ' to the views and habit 

win □ < ol bibbers, whocannot make 

ili- enough in spirit, by tlic great 

luxury in drinking! The ingenuity of the human 
mind is exh . in endeavors to fortify the mind 

rrow. Oli ! this dread of low- 
nessofe i . thi mi i, this black melancholy! 

Heroe are not afraid of death ; they laugh at d< i ; 

but, • idea of 

their h< a 
The religion of . true to nature, I [ealth 

In the feel 
orient, in ere must 

ding ra -il action, oppo 

to ll In :ill vi- 

cious enjoj n Bow 



D T B C o M D . 

spirits* The Le cheerful, and thfl gay 

in all d< ad the i int, the uncha i ful, 

and tli ■ 

t;il. i ica] c nditions and en 

( !i; i by 

the changing and 

.-in i u w hichj ith and 

mud 
- i ;ui be 
cnjoj ed. le, in their ob* 

1 Lheii U 
tot endure double and 
T< : '' b 

could i in the . w ould 

• i . 
pro de- 

.. would aln 
" i) 

. •• but be filled 
w ith Lb ." But, whal 

b there betv een the deeu 
for the piril ; or be! a dfen the m 

curii r '. Bod 

ble i con- 

nate in ile I r brutali 

latt< d 

limes w ith >ut num ry variel 

the rcsuli proi ed unifi rm; 

ill and . 01 uientfi canuol 



X HE PO Oil 1 i ': i t . .">l 

ttempl to unite th< m, 
ii I . . i two rfiasters. li is n b m 

[3 p osible. Th r, then, who 

Miu i become poor in spirit, b 

; must l for Bin, 

and 
the former before he can live to tb< k lat- 

ttir. 

Poverty iii spirit and -mourning, do not elevate 

the feel ngs but depress them, are not joyous for 

the present but grievous. Godly sorrow worketh re- 

dvation, not tobe repented of. Medi- 

• i nauseous, ye\ curative. It would be 

son, ii) attempt to ] rove, that it 

in spirit and to mourn ; for 

it'ii were so, how could it be irable to be con- 

I rinner he happy, if the mourner be 

if the Christian be happy, conversion or a 

oge of heart, would not imply a change from 

piness. And such, indeed, ia the 

!i«' do take of conversion. It is the idea of 

from death unto life, which they dislike. 

ter pill of repentan 1 their 

souls. The happiness of the kingdom of hea^ 

while repentance lies between it and them, the] et 

own consent to forego. The cases of Belf- 

e rare ; the 

If repelled in its fir I movements. 

Sinners are to be called to repentance ; the subject 

ia to be preached to them 3 the spirit of truth and 



i> i D . 

ttvince them and move their 
nd feaiB. W hen, (he natu lawful 

sorrowful meat, \\ hen I 
waft d, and the heart 

a s ri< k and faint ; then religion b< jina bo ap| 
lovelj . ; bone] . ami 

more I i !'<• d be prom 

of in-' gospel pres dntj i I oalvation. 

Faith comee by li The 

word i of th re not i aler 

into the 

T -•<! QOl Q I'ii 

thai .'iK- rick. He fiUeth the hungry \\ it 

i 

1 the 

pro ugh, to 

ontrarie& Practice in .-in, like all 
may 1>«* c 
[uently I 

urn. Tl i m,i, 

afte . bean n - affinity I irt ; 

which ' 
! i ..,. con 

eal 
the in- for • of 

i t.» 
quent u] 
The did i •!■!;• uldera bie crutch and 

! Ml 



BE POOR IN SPIRIT. 53 

•. in proportion to 
nature must be changed, 1() 

in its physical affi i ;, i^ the 

• the \ 
mental an I u raL ten, w "i ,( ^ 

rular in tin ii 

I influences ; theappetite did 

not itself. The distinction, s Lade 

ad religious causes, in ordei 

. the in I the former, has, in some 

idiciou . In fact, religious in- 

(1 unless it conforms to the 

, >ral modes. 

. does not, at first, produce 

\ ices, which yield plea- 

. . \ hen tispended, leave pain. Every 

I of the celebrated M. N., the minis- 

:e in France. This gentleman, a na- 

became an eminent banker in Paris, 

ntful movements, which were con- 

with the French Revolution, was called in- 

— banished, — recalled, — and again, 

! . i .; bared ro) al and 

or. In his nent, he was vi- 

.1, the i: Mr. G.'s de- 

...ni his own 

him as humbled i tch- 

The b Lai if he 

the ambition ol a young aspirant 



54 D I B C DRSE S E C N P . 

for feme, he would have presented him M. N. at 
this i As the popular minister, he wanted on- 

ly the name of royalty. ! the transi 

rich he b i ! the mise- 

i quenl ction of 

. 
itizen c >uld hi I I ( 

Ithj }"»\\ er and 

an i on- 

ulJ 

all c 

I 
I 

in hi 

D 

i: 

ful 
moi 1 

t a 
u i 



i ii i POOR IN ill; i 1 ■ . 

n hich ih j ted. ( >ver-do 

ikj and sink (<> a i 
Immediate treu 
tuous | ,i in nature, and 

fliej ■ in Scripture. The happiness of 

i i be ; 
and the gall. The spiiil must be 
md become poor, before it can be 
hed by grace. 
It is .lion, in this country, and ia 

rated upon, that church and state 
I be kept separate. Antr-christian politi- 
ist upon this separation, as they 
bere is no truth in ! 
Do ; that men can bo 

iflrithout being- poor ; i ; or 

iritj which pr< bem for 

do of hejaven, unfits them for the du- 
? The fact seems to be, that 
exist in republics, and in the Ik: 
of their professing Christian members, in a: 

jeds nor con 'an delect or 

drive Christians, when 
>n, could hold neith •• J 
They \ and 

in 

i 

I 
the it : 



£6 DiscornsE secon, 

box, arc wont to glory over the its for n 

r; but can the honor thai comes from DQ 
Ail through i f these means, be easily b 

within bounds v hich mi i or that 

; In a 
the vol 
old not the I 
office, find b 

li is, i: 

arc hone t," — t] 

ould 

boo \\ ho, thai 

i 

i 
not, ! 

did 

i 

\m- 

gion. Jn truth, in our z church 



ii r r <> " i: i \ i i i: i t . 

iparate, we arc dailj "i\ ing ouj i- at pe 
to heai I'M , upon the merit of their 

'ii i, also must not be confounded 
u ith th< spirit \\ a lerates pi 

nee \\ ith religious happiness. The desire of 
rich i all other desires, increases bj gratification, 
and the pain of privation, as the intenseness of the 
i f acquirement, The anticipation ofhap- 
pin< is in want, and waul maybe real or 

\ rving man wauls money to buy 
; l)iii if be has money, and there is no food to 
m - I with it, his hunger would continue 
money. To lo\ e money, for 
jinary want. But, if a man 
■ y, for th< -i' the means ii may pro- 

life, the up thai im- 

• want, sosoon as the means are procured. 
But money, when procured for its own sake, re- 
lieves not the the desire for more. And if it be con- 
1 source of ha] | iness, it becomes an ob- 
idolatry ; and liencc covetousness ia so call- 
and hence, too, the prohibition, — trust not in 
;,i riches. The love of money may become 
Hi il i . ;i, an aU absorbing pas ion, exer- 

n entire control o\ er the will, equal to 
,i. !>«. ( Jod, may 

nd fly from theii 
Bui bow great and painful d^usI be the va- 
cuum thua lefl in the h< the 
sinkin i of r l 



D*£COURSfe SECOXP. 

A change of heart or conver-ion, ia one of tl 
strong- points of objection to religion, among un- 
believers. And those believers, who refer it to the 
vet of <• i nothing of them, as they hi 

more faith in f ( Sod, than in a chai 

(f heart. On what ground, can these unbeliei 
be mel in argument ? Con it not be shown, what 
poor in spirit, is not I Lei a man be deprived of 

pint, and \\ ill he not 
pint ; I all ill'' 

of happiness, and will he net >r in happi- 

f Deprive him i ; all the sources of his cour- 
. and \\ ill he no! be poor in 
of confi !< nee, and of hop \ and every th 
[rrel pint. E\ 

rirtue. ' ub- 

ute for truth. Ii has long been a matter of de- 
rire 3 s, to iii! I an unsophisticated 

or uncoi - they might preach 

the Gospel I not thi i, like w ishing I 
darkest midnight, into which, to can*] the light I 
If pby • er ha 1 a corrc | 

i r ih( i.i. \\ Bo ba\ e hr I much 
rience in epidem are pretty well content, 

for the lime to come, lo practice amon 

Musi nol tl i upon 

the p ,i moral i | • phj i- 

cal changes I J^-i thi be d 

;i deraonstiffcle position . ; In leed, it i 
the umenU of unbelievei i, thai phj ical 

causes do produce moral changes. W ' 



iiii. [N SPIRIT < 

and admit, thai 

.Mom; 

. w iiii weeping, — Lhe lhe 

mot be easily understood, without 
■ al principles. Th 
of n id weepin r, but v. betln t 

i): i ttuse be moral or natural, the I 
found lo vary materially, in their component parts. 
The same organs or functions arc operated upon, 
and op irate among the mourners in Zion, as upon 
mourners in other places. Truth may make 

ne; aud the greater the truth, the greater 
the Born w. [n its highest tones of joy, the heart 
roaj Idenly struck with veritable tidings, of 

the most painful kind; and the heart may be 
I, so as never lo recover its tone of joy again, 
id well- authenticated story, of this kind, 
is of modern date. It bears, that a certain French- 
man rendered important services, to one of the min- 
isters of the Bourbons, in the late restoration of that 
dynasty, at the hazard of his life, being encouraged 
by many and great promises. After the restoration, 
h i waited on the Minister, but instead of receiving 
I >mised rewards, the Minister affected not to 
• \v him ! It is said, that lie was never after- 
waj to smile. The world is full of exam- 

die powerful and fatal ch; nature, 

from moral The h lias been tin: liter- 

,-iii\ broken. One of ih«" i>re(l ; <Mrd offices of lhe 
Lo heal the brokt i Led, Tl 



60 DISCOURSE SECOND. 

are cases of conscience, which, nothing but religion 
can remedy. And, it is remarkable, that the reme- 
dy is brought to act through faith. "We h 
peace with God, through cur Lord Jesus, 1 
justified by faith." We have peace and 
through belies u 

Come on now. l< I u ether. We have 

common data. As an unbeliever, you icd, 

that natural causes might produce moral chai 
We granted your position. Now, in our turn, we 
assume, moral i clian- 

How u deny it ; We give yon the 

choice of examples, and only ask ihe pi 
Bui, if no preference, take the foil 

"Thou fool, Ihifl night, Bhall thy soul be required 
of ihee ; and then, v tall all ih e thin 

The a plain one. There can be no mi I 

ordnnht about it. Well , does the heart remain un- 
moved I Rather, doea not Belshazzar's Lremb 
What bo potent, as pro md tfa 

enings, to move th and fei I tehold ! 

I bring you good I jo; l M " I low 

beautiful, upon ibe mountains, are the feet of th< 
who bring l- d tiding >J things ; w ho 

unto Zion, — behold! thy God reigneth.!" 
Providence, and truth, and grace of God, h 
many wayfl of k ttchinf >ns lience, foi 

or for joy. The heart may be made to know 
its own bittem : - The l< rrora of ( fod may mi 
it afraid. But, the re Le a voice of sovereign grace : — 



T H B POOR IN tirit. ♦ »( 

Ml.- ied are tliey that are poor in spirit, ble id 
arc they that m urn, for they shall be comfoi 

DOCTRINAL PROl OC I noNS. 

1. The heart cannot sustain the pleasurable emo- 
tions of two opposite excitements, at the same time, 
in equal degi 

8, The heart cannot pass from a vicious to a vir- 
tuous excitement, immediately, or without a sus- 
pension of Ihe pleasurable emotions of vice. 

Cincinnati, January, 1888, 



DISCOURSE THIRD. 

FREE GRACE. 



He that iptmd do! his own Bon, but delivered him op fir us all, 
"how wlia.ll be not. with bin 

ft DM | J, | .:; 

The language of the text differs from lhatofthe 
prophet, who Bays, — " I Fnto U8 a child is born, unto 
us a Son m given." The A] le would noteay, — 
u Unto net Son hi but, — <( delivered up 

(to death) for as all." Qod did uol bis own 

Son from death. Christ died for us. Does Ihe 
Christian religion differ from all other.-.' And if 
in what does the difference consisl ! h it not 

in this; in all other religions, the sinie the 

sacrifice for sin to God, but in the Christian reli- 
gion, God gave the sacrifice for sin, for the sinner, 

and accepted it? This difference was real. In the 

religion of all nations, there were .-in < } qi 

sacrifices for sin ; and they were all given !>y the 
sinners themselves. All nations had their pril 
and priests are offerers of sacrifices. This is the 
nature and design of the priestly oilko, for every 

high priest is ordained to offer gifts and sacrifi 

l * Wherefore, it was of necessity, that this: man 
(Christ Jesus) should have somewhat, also, to offer." 
A priest, then, who offers nothing, or lias nothil 



r R B B G B A B • 63 

(Ter, is a contradiction in terms. Every religion 

had its alius iis victims or sin-offerings, and its 
high priest, with the subordinate priesthood. And 
the | lci ifice i to the 

priest, to be offered by them, in behalf of the sin- 
i God. The Qodsef the nations ;, r a\ e no sin- 
pa to themselves for sinners. The people 
were not so taught by the teachers or the poets. 
Hut, was not the religion of the law of Moses, so 
that is, the religion of the Old Testament, 
an exception to the general rule ? Did not its 
teachers teach the people, to believe, that God gives 
sacrifice for the sinner? Be it so. But, though 
the : under the law, are considered as types 

and I, and although enough is quoted, to 

prove, that, the sacrifice of God was the substance 
pointed to; still, the sacrifices were to be furnished 
by I he sinners to the priests, to be offered to God, 
in their behalf. And, this is the ground of the dif- 
ference between Judaism and Christianity, or the 
law of works and the law of faith. The apostolic 
preaching of Christ crucified, that is sacrificed, was 
to " the Jews, a stumbling block, and to the Greeks 
foolishness." Nothing could have been farther from 
the thoughts of those concerned in procuring and 

ting the crucifixion of Christ, than the idea or 
belief, thai they were the instruments of God, who 

thus making a sacrifice to himself. The most 
subtle or inveterate enemy of Christianity, has never 
made such an insinuation. c; The God of our 



I i 1 DISCOURSE TIIIRD. 

Fathers,'" says St. Peter, "hath glorified his Son 
Jesus, whom ye delivered up and denied him m 
the presence of Pilate, when lie was determined 
to let him go; and ye denied the holy One and 
the Just, and d Q murderer to be granted 

unto you, and killed the Prince of Life, whom 
God bath raised from the dead, whereof, we arc 
wit: The opinion, respecting the merits of 

the legal sacrifices, had become so general and bo 

d, among th»- J. \vi. h P that 

nothing, short of the proof of the me the 

death of Christ, could have satisfied them. — 1 
also true, that it is the doctrine of Christianity, 
thai I kx Gee to himself, for sinners ? 

If not. how could the text be true ! u Be that 

i, bm d< livered him up for 

II ; how shall 1, ft ill) him, fa 

all things ?'- This I The procuri 

can o( in the sinner. 

Jh re is ihe line of - I the p inl of do- 

or the merit of 
works. Who give ll for Mn I If the 

I iod, then i G • Pi e Grace, if 

. the merit of works. 

Il is true to th. . that ( iod gave 

i-offering for .mcrs 

« Sod. But is it 
true to reason; is i le? How can God be 

the giver, and the i a D i^ifls? ( « 

cral laws or principles, it baa been assumed, must 



■ . . i OR A i i. . <j."3 

fulfill* J B( d, and con squentty ju lice, 

[f it were possible to conceive ol one ol the divine 
attributes, i more immutable than another, should 
we not conceive thai attribute, to be justice ? This 

sly must be without variableness 

The of I < '. i ad the laws of God, arc 

commonly, ifmX always, illustrated, by the friends 
of the atonement, by references to human justice, 
Of human laws. But arc there not important points 
in which analogy fails ? The justice and the moral 
law of God, — must they not be conceived of, as in- 
separable from God himself, and not, as in human 
law -makers, separate and distincts acts? The hu- 
man law-maker is dead, but his laws live and are in 
force, in the law-book. But the laws of God are in 
his immortal mind; if they are written in a book, 
this is only an edition or transcript of them. They 
'•fore unrepeatable. u If we deny him, lie 

leth faithful ; lie cannot deny himself;" — is ap- 
plicable lo the law of God. If we violate it, he 
abidelh faithful; he cannot violate it. Moral laws, 
in contradistinction to political or circumstantial laws, 

not affected, by what is called, the changes of 
divine dispensations. They are not like the divers 
washings, of which the Apostle speaks, imposed 
until ihe time of reformation. Notwithstanding the 
prejudice, often met with, against the principle of 
Lion to divine justice, yet, in men, who have 
no public character, the principle sometimes dis 
closes itself, with striking effect. "And Zaccheus 



06 DISC v B B i. THIRD. 

said, the half of my goods I give unto the poor, 
and if I have wronged any man, I restore unto him 
fourfold." This man was a pi . or a former 

of the taxes, that is, he had paid into tli Imperial, 
or Roman Treasury, cash l in amount, and 

was to repay himself, | il and i and 

the expense of collection, out of the di e be- 

tween the sum .1 and lb 

all the rkk and del >ing 

a Jew. The temptations i n 1 the opportunitie 
those publicans, 
If justice i n<»t near I 
conscience and ch a being lost. 

ci< ; rap I and 

.it inha! 

principle. I Sod redeem liis < w n jus- 

But, why no( su spend i r rcj i al his law ! 
"He abideth faithful, he cannot deny hi 
Justice is one of his di ! dn ine 

law is inherent in it; and when ii from 

justice, the principle nev< r i | ate from I 
the human law-book is from dead men. L 

may satisfy justice Of law; but if it were to 
it, would it not he an unjust or an unlawful !< 

Justice musi be satisfied with the mode, in which, 
love supplies its place. 

The mote carefully we look into die I of 

redemption, the more cl to us, that 

God must provide the price. Immortal soul ' 
4 Ihey be redeemed with mortal or perishable 



Q R | I 

Pul these in contra I w ith ihe | i 
'I of Christ, -"as i f a Iamb, without blemish 
and without pot, who verily wa retained, be- 

• the foundation of the \\ orld ; bul wa i mani- 

r _\ ou, who, by bim,'do 
believe in God, thai raised him up from the dead, 
. that your faith and hope m 
d ( !od," — ami, before the justice of God, or the 
jusl God, will they nut wholly disappear, and leave 
the undivided merit with this piccious blood of 
( Ihrisl ? He spared not his own Son, but deli', 
ed him up (•> Ins justice, the Just for Unjust. m 

hell he not, with him, also, Ac us 

all tl "" The idea runs through the Scripture, 

of redemption Ion 

ration of the soul to the divine 
treasures of grace arc opened by it, 
whi could have been realized, as more re- 

wards of personal obedience. iC But, God com- 
ndeth his love toward us, in that, while we were 
yet sinners, Christ died for us; much more then, 
being now justified by his blood, shall we be saved 
from wrath through him : for, if, while we were 
enemies, we were reconciled to God, by the death 
of his Son, much more, being reconciled, shall we 
ived by his life; nay, in all these things, wo 
more than conquerors lhr< ugh him that loved 
o . V o him, that is able to do i xceeding- 

bundantly, above all that we can . k or think, 
accordiii': to the power that woikcth in us, unto 



Jj I r< CO I B * E THIRD 

him, be glory in the church, by Christ Je 
through all ages, world without end, Amen!" 

When we receive Christ, we shall with him, re- 
ceive all things, and without money or price, all 
things, wiih him, a - 

Now, the sacrifices, which give to G 1. 

ihey could meril pardon for i in, what >uld 

they merit ! Would no! the question,— how shall 
lie not, for the -, \\ hich him , 

freelj ji us all things,— be impertinent f Should 
it not rutbei be 

thing foi a ] !iiii< ;mt | < aity dif- 

fers from all other i not only in th 

< Sod's <'A ;i Son, but in the i 
that are i ith him. The proposition and die 

hall he not, — what data b ive 
wc lo infer, what argument to prove, that he will 
not with him, — also, fn u i all I 1 1 

any other gift, so l i good, bo dear to the 

Fatb desirable to man, : ,. ; If 

he spared not his own Son, but delivered him up 
lo n painful and a shameful death, on the cross, lo 
I).' numbered with the ball 

h< 4 : . hich cannot suffer } Will 

he require money or price for any of them, after 
Lavjiv 'WW ' his own Sun I 



FREE GRACE 69 

I\uth and many other tern lo dif- 

ferent r tligious i, but not always with the 

same preci >c meaning. 1 )o those, for in 
who n-offering I I tod, have the -nine objects 

of Faith, b i tho thai God jiv< the 

for the sinner? This, it is evident, cannot 
be< Among Christians, modes of faith are often 
found to vary, but, is he to be regarded, as a Scrip- 
tural believer, who believes, that the sinner, not 
God, gives (he offering for sin? Does it not be- 
hoove those who so believe, to prove to their own 
c< miction, at least, wherein their faith, or the ob- 
jecl of iu differs from certain other modes of belief, 
which claim no affinity to Christianity? Is it not 
illy important, to settle the question of, — who is 
the is, to determine the quality of the 

• sinner believes, that he gives the sac- 

•uil price, must he not believe, that, he himself 
is the procurer? It is evident, that, the difference 
between the writers of the New Testament, and 
their opposers, was not, — redemption and no re- 
demption, merely, or, — sacrifice and no sacrifice, 
merely. St. Paul told the men of Athens, that he 
perceived, they were too superstitious, for, among 
their altar?, he beheld an altar, inscribed, — to THE 
(Jnb3 >wn God. So, they had altars, and of 
com i, and on these altai . they offered 

es to th" ( Sods. 
Is if nol e, that, among the controversies 

upon the subjects of faith, we should oo seldom 



70 DISCOURSE THIRD. 

meet with formal enunciations of the difference, 
that must result, from the give! of ihe sacrifice ? 
For the want of attention to this point, may it not 
have happened, that there have been disputes, be- 
tween p . ithout any jus! ground ? Oi 
teaches us to say,— 1 believe in Jesus Christ, the 
only begotten Sou of (Sod, horn of the \i 
Mary, crucified under Pontius Pilate, dead and bu- 
ried, jain the third day, ascended into heaven, 
and so on. But, why not add, — [believe, that God 
Bpared not his own Son, but delivered him up for 
ua all ; I believe, that, with him, also, h i will fi 
ly give us all thing* ; I believe that sinners cannot 
offer to God sin-offerings to merit th n of 
their own in ; 1 I eliei e that Jesus Chri t hath 
! eternal redemption for us? The weak. 

of faith, bo often to \><* found among beliei 
n; ; . perhaps, in mosl insta traced to some 

itself, or its not erabi the 

counteracting piinciple of the doubts. One may 
read book . hear preaching and conversation, and 
scarcely hear this case of, — who is tl i of the 

sin-offering,- -illustrated. In the division, bet* i 
Mr. Wesley and Mr. Whitfield, which originated 
from a Bermon of the former on this very text, both 

i to have left the qua Lion f»f, — the g out 

of \ the leading poinl of d beiug, 

whether Chris! died for all. or only for a part, 
Those aid. nt-minded men \ I by 

tin.) question, that they found neither time nor ! 



V i: r. i: Qfi \ ( i 

harmonize olher opinions. 
h i al o probable, (hat, the rhetorical manner] in 
whicji ihe Bufferings and death of ihe Redeemei 
ten exhibited, has proved unfavorable to 
and precision. Justice, in this mi 
inted to the imagination, b 
\m ion, rather than, as a principle or 

. analogies to which may be found in the 
ral laws of nature. The celebrity of Mr. 
Whitfield's discourse, on the offering up of Isaac, 
known. All, no doubt, that tender and 
emotions could effect, was effected by 
ihetic of speakers. But, pathos seems 
11 ihe Scriptural object. The lead- 
S • Paul's mind, is the faith of the fa- 
ther in the resurrection. "By faith, he offered 
. up, being persuaded, that God was able to raise 
him from ihe dead, from which, also, he received 
in a figure. n Ii is difficult, to conceive of a 
i oger faith in the resurrection, when 
n in connection with the patriarch's faith in the 
promise. — "Ip Isaac shall thy seed be called.'- — 
if he had slain Isaac, the promise could not 
ribly have been fulfilled, without his ivsuirec- 

We are d to consider justice, as we do 

gra. :, to ihe objects of ion. 

Jusl al governio y | rinci] 

of nature. Now let it be sup]). 
thai an edifice, a temple for instance, bouldbyany 



72 DISCOURSE THIRD. 

means hare been demolished, and we shall at once 
admit, Lhatit cannot be re-edified, without some 
means to overcome gravity, which acts upon e\*ery 
part of the ruins. We should not, then, hesitate 
say, that a fallen building can never be rebuilt, un- 
less the law of gravi Lisfied. No love, on die 
part of him, who is disposed to rebuild it, could do 
it, without scaffolding, inclined planes, or mechani- 
cal ]' Any person, looking overthea 
without the aid of science, would si 
rials are too heavy to be raised immediately by hu- 
man hands. The same ideas prevail in the minds 
of those, who contemplate the east tinctures of an- 
tiquity; they cannot forbear the inquin .hat 

nd columns could hi 
been raised, nol sup] miracle or (he Buspen- 

ity. But, it Lb i tend 

oment in e, thai j the 

irnments, divine and human. St. 
John's law of love and law of liberty 
tice. One of the main points, on which, all 
law and the prophets hang, is, — thou shall love thy 
in : — and is not tliia very like jus- 

tice it - '.! I What law would require more 
fy ii I .Man, in his relations to his Maker and his 
fellow men, is bound by the principle 'ice, 

which it i- the aim of the lawgiver to in 

laws. If i. fall- under ju Lice, il pun- 

ishes him or threaten j unishmenl ; foi 

immediately change its own nature or m d 



\- R BI QB I < 

without a universal change. ( >n< 
to its action d< troys <^ [uity and becomes partial 

Alt no mil ' end jus- 

ii may 1 gravity, it ; law 

and not like justice, an attribute of the 
dn ine mind. The ju I God governs li 

His love is not partial, not unjust. The 
as expre 3, as words can be, thai there 
h I toe Mediator between Cod and men, the man 
Christ Jesus, who gave himself a ransom for all. 
To mediate, where justice is concerned, the re« 
rinciple cannot be excluded ; without it, 
uld be no Mediator, no mediation ; the trans- 
me immediate and direct, and do c 
in which ju retrospective. Jus- 

ays, does and undoes, nc 
slue eps 3 in heaven or on earth. One of 

the great purposes of redemption is, to establish a 
lirch, in which the Mediator is to be head, a 
Church, which shall be commensurate with the 
habitable world, a holy Church, in which there 
shall be none to hurt or d< stroy. How is this great 
, which is to loam war no more, to be 
d ; How, if not by justice and equity, uu- 
1 justice i-' satisfied that it should 

mean i ( Jan : ' erned by love, 

unless justi< i ' d ; Hut, t< . justice 

ticiple be retained ' But the prin- 
ciple <i justice is retained in a redeemed Church. 
This is the name, whereby the Lord of this Church 
7 



11 DISC B B :: T n IRD . 

shall be called. — "The Lord our righteousness," — 
"Thy Maker is thy husband; the Lord of hosl 
his name; and thy Redeemer (he IL • of 

Israel," — "The God of the whole earth shall he 
be called." How could a Church stand, against 
which violated and unsatisfied justice were con- 
tinually urged? Could it stand againsl these accu- 

>ns, by faith ! Faitbj in what ! In the m< 
of (i,»d. Is this mercy i ■■ . I in the I In 

this book, mercy and love, an 1 jrace and kindo 
arc all associated with the principles of justice and 
the fact oi redempti< a. " B ii Bed freely by 

his ■ rough the re l< mption thai is in < 'L 

Jo ii -."' The title • •. with- 

>ar. After that, the 
kindness and love of God, i ; ared. 

w - Ii is a faithful . and \v< pta- 

lion, thai ( 'hrisl Jesus came unl i the u 
." There is mercy, for there is ; ' 

iption. Ii it were permitted to inquire, \\ h< 

. Bhould \\ e doI come 
to ihe conclusion, thai il i justice ! I not the 

i of the susp h ion or f b holy law of 

God, equii olenl to tlie i q • u pen uon « 

n , i I of ill" hoi) character or nature of t Sod f 

To rtiake the objects of oui faith, is human inven- 
tion in religion. Over the mere acl of faith, the 
w ill exercises bul a Ii nited influence. Ii is uo( 
i ,i y for men to have one obj< c( of faith, and be 
lieve in another. The object direc and determii 



< . 1 1 a i : 

the faith j i h n than the faith ihe object. Now, ol 
the mercy and ju lice of God, we can Know noth- 
objecth ely 3 for the pui ' faith, ave by 

ilation. Even, if we could form clear and 
tincl p< them, as principL have no 

bul re\ elal i n to ascertain, how the dn 
has modified them by combination in s] - 
tem. Lei the character of the people of t! 
United States, be ever so well appreciated by for- 
ier8, ignorant of our constitution, and what con- 
ception, could they have of that instrument? The 
taking it foi granted, that it is based upon freedom, 
I probably mislead them. The freedom 
rtcemed, is among the causes of 
haracter of the charter of our liber- 
I to be among" the greatest difficul- 
ties, in its formation and adoption. 

[| is the common desire of all Christians that 
iiiy should become the universal religion. 
The fact, that it will become so, is an object of 
prophecy. But, causes of doubt are daily pre- 
ted to our minds, in history and in passing 
events. The gifts, necessary to the accomplish- 
at of the predictions, seem to fail. Whal church 
is there, yet, which can convert the inquiry in the 
t, — "how .-hall he not, with him, also freely 
give us all things/ 5 — into an affirmation ; or eay, — 
he has .riven us all things? Probably many zeal- 
ous Christiana do now believe more, and be- 
lieve mere ardently, than some of the primitive 



rb DISCOURSE THIRD. 

ones did. But, it is not (hose who have the most 
light and the greatest number of objects, who al- 
ways see the best; but. those who have a well- 
defined Bed in a proper point of h. 

A hundred matters of faith ami of conti now 

. which, perhaps, were not 

though! of in ei rly times. Our own mind, for 
il with the doctrine of J ' 
We believed it, defended it, and urged it, 
with our whole soul, not doubting but that our 
faith w tents 

like St Pat nmts : but, we thought not of 

ion, expre & d in this di 
no i to fix u in our under- 

! it or heard il pre iched, or 
tmprehend it, or 
i it. And we are n >w inclim J to supp< 
thai ii i d • iincommi n thii and 

Christians, t«» rei irplexed w ith modern opin- 

ions, without carrj ing their mil I back to the time, 
of the Apostle \ and ascertaining w h the 

m the woif 
riod. ( 'an we • thai the 

pinion among the J v. and ihe 
me; • w ere to give to ( rod, or tlr l . 
sin i . and that they i i d the principle 

of reden 

the que Lion, -what did the Apostles U ach 
tie-' people I - pn lelf. Did they teach 

Jews and Gentiles, that God bin ve the 



ifice, in the death of tiii Son, J< 
Ohrii t, u] i n ih cr< I B >tw k d ll 
Ihei 

the fact . but, who gave ihe 

>d or the sinner. To admit or affirm, 

wa i to I 

lief For to those, who were taught, 

that the sinner gives the sacrifice, this was the 

it point of unbelief to bo overcome. The 

rig Mini.-! or exclaimed, — " God forbid, that 1 

should ■ ' ave in the cross of our Lord Jc 

Christ!' 3 "lam determined to know nothing a- 

s Jesus Christ and Him crucified." 

that flowed from the body of him, who 

;li from all sin, 

If * in the light, as he is in the light, wo 

one with another, and the blood of 

', his Son, cleanseth us from all sin. 

God's sacrifice and ours can be united, only upon 

hat the former does not cleanse from all 

is enough for all, enough for each, 

enough for evermore ! 

Had thi \ differ race between Christianity and all 
Othei religion, which existed or had 

1 in the w< rid, been fully understood by philo- 
sophical wri ould they 1; the 

rt-craft? 
In thus i evidence 

that they did n< I know the nature or the teftdeD 
tity. it ai i ■-' • •' 



D 1 S L D R BE THIRD. 

who ministered at all altars, whether Jewish or 
or Heathen, took the lead, in all persecutions, 
against Jesus and his religion. They did not mis- 
take: they anticipated effects and they saw that 
Christianity would be fatal to their office and to 
that it would put an end to the altars 
and the in by tin- 

themselves. They could not help foi ;the 

con--' quencee oi\ — M Behold ! the lamb of God who 
taketh away the sin of lb l. w One of the 

that the 

and that 
th- d in the 

. This urn I needc bai c be( n, if ll 
pie turn ■ The M f the ( 

iltar, 
sini o Lhem. 

They ( , anen not to brii but, — 

w - 1 1 

t hath no m and 

me, buy wine and mill 
ney and without price." the I . wd, 

■ may be round ; call ye upon I bile 

he i : l i in, 

• and U -uan his thoughts, and 

lei him unto the Lord, and be \\ ill h; 

m oui I lod, ! , ill abundantly 

pardorf." Th< j i ry ; - 



IK! ! I I i; \ < 

\ .' \ I 
\ e mour 

R 

lumstanct of the off< d lert being 
i i sacrifi •", through the Prie I, which 
and influence upon Priests. The 
iring being committed to them, the pardon is ai- 
led to be returned through them. It is for 
them to say, whether (he sacrifice is accepted, and 
if no( low the reason why. The priest, being 

thu ween the sinner and the God, ob- 

nce, which enables him 
, in many instances, abso- 
Bu( tl . under the Gjos- 

pel; [uential priest-craft becomes impos- 

[f ministers of the Gospel exercise power, 
politicians; unless indeed, 
they succeed in so corrupting Christianity, as to 
claim and maintain a divine right, to oiler sin-of- 
ferings for the sinner- and the right to forgive their 
. ! ;L and a power which the Apostl 
[y and by doctrines, wholly disclaimed, 
rible, while God gives 
ifice. Ju the presc .it poverty of the church 

i amine the 
ground nidation of faith? I> it not to be 

ich of v.. under the •■ 



SO DISCOURSE THIRD. 

of faith, is nearly allied to presumption, or a forcing 
the mind, to make its acts conform to our wauls ami 
wishes? In the progress of the mind from faith to 
faith, its acts of believing, in several cases, conform 
to reason. Th< e in the operations, 

which bean an analogy to inference. " How shall 
he not with him, also fn >ua Jltl * — is 

followed by oilier questions and answers, placed ar- 
gumentatively, as, — u Who shall lay any thing to 
the chai I thai j-; 

fieth." This is like a m 
who believes thai heis justified I or that 

( lod hath justified him, must infei in In I <<w ii mind, 

that he hai ng to t 

I 
Obi pain, 

I, who | 

mal - : 

bal he baa nothing I am 

an; otl i 

aith, hy 

Hie . volition, From a I 

of a d lemnation. 

rate a the lev( 

t nor an) oilier ci 

lod < h is 
in I I Lord." The fir I qi 

olid 

to i " I am ] thai no 

powei c cate ua from the lu\. 



r R B BORACfl 81 

John cornea lo the same conclu ion. 
{ Yc bave overc ne them, little children, beci 

. thai is in you, than he, that is the 
called rational faith. The 
will bear the bu] ure. The 

pren 11 warrant the inference ; , and the can 

juate to the effects. The Gospel abounds 
with this kind of ratiocination. u If ye, being evil, 
know how to give good gifts unto your children, 
how much more, shall your heavenly Father give 
Ae holy spirit, to them that ask him?" So again, 
in the argument Tor trust in providence. " If God 
the grass, how much more, will he clothe 
i ye of little faith!" When truths and 
: our faith, our reason, 
in i :m aid our final confidence. 

il deduction is identical with an object 
of faith. We never doubt the truth of an infer- 
ence, but only the mode of operation, lest some 
i might have crept into the mind. u How shall 
he not, with him, also freely give us all things?" 
Do we admit the premises to be true, — " that 
God s] not his own Son, but delivered him up 

fori Then, the greatness and the freenes 

the gift, his Own Son, and th' 4 end, for which lie 
nclusioa entirely credible or 
, or put- 
3 the mind under voluntary compulsion, by re- 
fusing to look at the principles, which, in a manners 
challenge our faith and shame our doubts, not only 



DISCOURSE THIRD. 

often fails, from revulsion of mind, but may injure 
the mind itself, and render it more susceptible of 
en or. 

It was not, until (he Saviour had exhausted ar- 
gument upon his antagonists, that he upbraided 
them with iheir unbelief. " If ye believe not me, w 
he, "believe the works; — if I had not conic 
and doi; [ works, than any other man ann 

them, they had not had sin." Their condemna- 
tion WAS, that they loved darkness rather than 

light, because their deeds were evil ; not that ihey 

diil not try to force themseh e without light. 

Tie foundation, — truth, is revealed, is made 

manifest : II hut difficult 

wants, and iuI tte uj ■ be- 

• i ; lit- faith . h hall 

he force or compel himself to believe? Will lie not 
thus rather I his unbelief, than inci i 

faith? "Oh, thou of little faith, wherefore didst 
thou doubt ?" Did not Si. p. •••:'. rea 
menl fail him? Bis request to his Lord, to hid 
him come unto him, was evidently predicated upon 

the evidence of the power of Jesus, m bis own 

walking upon the water. The evidence of the - 

Was good and sufficient ; and if the mind of 
Peter had remained steady, his faitli would hove 
tained him, for hi- c ical. 

^YI tilled the tempest, they all marvell- 

ed, say ing,—" What manner of person is \h 
For even the wind and the sea obey him ! M llav- 



: BE OB i( ! 

e\ idence of bi : ovei (he wind • and 

ibe wa\ I future doubl of bis pom 

then, l.a\ <* 1 len unreasonable I But i( is true, in 
m;i! aces, 111 the con I peri- 

e, that the i of the divine op are 

led from reason, as well as from 
. bul even in such cao on may become 

r. Abraham, in the last resort, rested 
wholly upon ihe veracity and power of God, being 
fully persuaded, that what God had promised, he 
was able, also, to perform. 
Cincinnati, January, 183S. 



DISCOURSE rOUKTIl. 

F A 1 T II I N T II i: SON OF GOD 



\ .lid, that he gave hia 

that v. . raid d >t perish, but have ever- 

; life. 

it'-. 

Would the declaration, — God bo loved (he world, 
that whoever is born, and lives, and dies, Bhall nol 
perish, bul hav< ling life be equivalent, or 

identical in meaning with the text? The difference 
in r ing of the word, so, in tin 4 real and the 

supp | dn. In the suppose d c i e, the 

nits would be im ; in the Lhej 

arc mediate. The inference from ihe U \t is, that 
G I did not so love the world, as to Give it, without 

the gift of his only begotten BOn, I r without faith in 

him. Should it be said of a man, lhal !: ,> bo loved 
the • thai he lei nol one pi ss withoul 

some money, would not this kind of benevolence 
Ijc questionable? Daily experience in society 
proves, that immediate benevolence tends in many 
to defeal id own ends, by increasing rather 
than let iy. The eyee of b( m volence 

imi.i not be blindfolded] e of justice ore rep- 

]. ented to be. ( Sood m< n must lovt Lhc po< r, so 
thai their gifts may do more good than harm. Can 
we read a page in the New Testament, about the 



LIT ii I \ THK BOM 01 00 D i 90 

o oi" ( i 1 1, w i thou l p \ reiving that if i 

. and thai il n -Mains itself from do- 
ing g K>d, wii i ii may I 

if God so love I th v >r1 I a : to lave it immctli id 
it m saved without faith ; and con equeo 

without the thai spring from faith, « r the 

love, 'a which faith works. Immediate salvation 
is, unconditional salvation. Faith in a m diator is 
the condition of salvation, the mediator being an 
object of faith. The gift of God's only begotten 
Son, aa a mediator, makes salvation conditional \ 
faith, in this case, including alliance or allegiance 

aa reliance. We owe our salvation to the 
; and this gift is an intelligent agent, 

command, to direct, to protect, and to pun- 
ish, m well as to save. Faith is not a mere reli- 
ance upon an efficacious or saving cause or principle. 
An 1 when we are saved, our gratitude is not like the 
praise of the bridge which carries the passenger safe 
over. To believe in the only begotten Son of God, 
is to believe all that he is; the same as, to believe in 
gold, is to believe that it is gold, and not that il is silver 
or copper or lead much less that it is stone or earth. 
The volition and the attributes or the great object of 
gospel or saving faith, are apt to become indistinct and 
faith in him to become more like faith in thin _ . than 
in a [fere >w. it the onij n Son of God be not 

ir only, but a lawgiver and a judge, and 
faith in him is restricted to his saving power, it is 
not complete and so may expose us to error and 



86 DISCOURSE FOIKTJI 

dangej. We may be in a condition to need the 
commanding authority of a head, to direct us ; but 
if we had no faith in such authority, it will not act 
upon us. Who can be ignorant, when under a 
temptation to disobey, how necessary it become! to 
sustain obedience, to biing (he authority of com- 
mend fully to bear upon the will, and how unbe- 
lief undermines sach authority? We may Deed 
protecting power; but if we have DO faith in 
such a power, in the time of danger our eour- 

musl foil u& There are contracted vi< 
and notions of Christianity. Certain pern 
seera to supp le, thai to be ( 'hristians, i like 

beggars upon t lie divine I 01 bj a kind of 

hand-to-mouth manner; but Christianity is con- 
stituted into a church ( r kingdom, o( which the on- 
ly begotten Son of God i- kiiiL r . In such a i 
tion, faith p es much further than — u (i< d, be naer- 
ciful to me a rfnnei l n <^>>d hath given unto us 

eternal life, and this life is in bis Sun. 

Faith in benevolence or love, in any case, divine 
or human, may be indistinct or indeterminate, and 
furnish no clue to practice. The love of God man- 
ifests itself, (so to Bpeak intelligibly, in the gifl of 
hisSoo. "The irord was made flesh, and dwelt 
among us, and we beheld his ^lory, the glorj , o 
the only begotten Son of the Pather, full « : 
and truth." The love of God, in the gtfl of his 
Son, acquires a mental and moral charactei ; n 
thinks and speaks, it wills and acts,— God mtni- 



r v 1 I n i N I H I ION OFQOD. ^7 

fesled in the flesh. The love of God,— "God 
manifested in the flesh!" Sinful human nature is 
Inesa and greatness, by faith in Jesus 
Ohi We have nol received the spirit of bou- 

i lo fear; but ihe spirit of adoption, 
wli \y Abba, Father! And the Spirit 

beareth witness with our spirit, that wo are the chil- 
dren of God, and if children, then heirs, heirs of 
God and joint heirs with Christ." The privileges 
of Christians are represented in Scripture, as very 
great. Believers are called to glory and to virtue. 
Precious and exceeding great promises are given 
onto ihem, th;\t through these, they might become 
partakers of the divine nature. The graces of the 
Holy Spifit are all included, in this eternal life, 
which is through faith. Is it not strange, while 
the Scriptures seem to evince the poveityand insuf- 
ficiency of human language, to express the honor 
and glory and blessedness which believers receive, 
through the gift of God's love, that the gift himself 
should be described by certain persons as no greater 
nor better than a man ; and they should so hold out 
the opinion, that, whosoever, believeth that the un- 
speakable gift of God, is but a mere man, that he 
is not even superhuman or angelical, shall not per- 
ish but have everlasting life? Do the temptation 
1 unbelief, then, consist in leading 
the mind, to believe too much, instead of the oppo- 
site extreme } If 50, why did the Jews regard it 
as an unpardonable oifence in Jesus, that, according 






D I S C O I R S E FOURTH 



to their own understanding of his meaning, he 
made himself to be the Son of God ? The Jews 
said unto him ; — "How long* dost thou make ui to 
doubt? If thou be; m. tell us plainly. Je* 

red : The wort I i in my fathi 

v bear witness of rae. My 
. and tin* y follow me; and I gi?C unto 
d life ; and ihey Bhall never perish, 
. any pluck lhem i ui of my hand. 
, o lhem to o r than all ; 

18 able to pluck lhem out of h I 

Father are on 1 ed him, 

Poi a good ae we ihee not, but 

:n\\ and I that, thou beinj 

' ' ; tfhat think 

; The unto 

. I 9 & But if David him Lord, 

ii he I. M This questi >n con- 

. the Jews. The happ v of 

ma le I \ 
l . and conformity lo him. "That, whei l 

in iy be ah ». that they 

:i_. -.y." • 1 1 ion is in 

I >m whei k for ih • comia 

L IJ( sue Chri . who hall chai i ile 

hion it- lik • unl i hia Iy." 

te, good and faithful Bervant, enter thou 

. of thy 1 1 : !." The in trip- 

tur 1 the 1 -' nb ( I, the alb 

atonic \ lamb ; to magnify his n and bis office ; 



Fi I T II i :, in: «. «i i) . 99 

and not to bring them down to a low and human 

|j or to bIiow poak) that the Son 

I man, or to exhort men to be* 

iause he ia a good man, thai is, not 

i in. It seems, indeed, thai it requires no 

i for infidels, to believe so much at 

Aa tin se, who incline to advocate the immediate 
love of God, generally rely upon St. John, as their 

*f authority, we will give his own words in his first 
epistle. "He that loveth not, knoweth not God, 
for God is love. In this, was manifest the love of 
God towards us, because ihat God sent his only be- 
i into the world, that we might live 
through him. Herein, is love, not that we loved 

I, but that he loved us, and sent his Son to be 
the propitiation for our sins." This shows, that the 
conception of the love of God, in the mind of the 
Apostle, was no* an abstract idea of benevolence. 
He did not conceive, that God so loved the world, 
uners in their sins; which would be the 
same, in effect, as to save them in their unbelief. 
He has said that the whole world lieth in wicked- 
ness, and of course, that it could not be the object 
of God's complacency, but, at most, of his pity and 
compassion. This love of com pas "ion manifested 

[f, in devising and providing means, by which, 
to save sinners from perishing and to put them ia 
possession of everlasting life* What was the plan? 
It WHS to give his only begotten Son, as an object 



DISCOURSE FOl'HTH. 

of faith or trust, and of allegiance, to be 1 in 

and obeyed. To have given bi n. i - an object of 
obedience only, and not < lid have 

been i Lo compel 

obedien i the mind 

and pril] or b< rt i r is well ihb 

is influenced, I j It ia mi- 

i nc 

of. I I 

dd 

I? To 
liev< mental 

or n lue. M \ or 

evid which 

I 1 !- G ■ V 

to 

iort, 

lo tl Search 

nd 
The 

ihe i : 

A men ■ « 

preacher, would be 



i.-\ q in 
mo 

ihe Son of ( !od : 
and, ii this faith became s< parai 

to demom ti 
ili.-i! such n or faith al n i without - 

lo ihe plan of ealvatioh 

i. Hence, the seen tntradictions be- 

of works and ihe opp< 

ul works. If the same person beallud- 

d lo be iii two different states of 

I. '! I nent is to gain the mind ; 

i ihe will. On ihese two 

immon. To exhort 

men i action, while we have reason 

i ihal they err in judgment, may prove wo 

; if may confirm them in error. When 

»i to be on a wrong track, he is not 

em I lo quicken his steps. The first attempt, 

him to stop, then, to convince him he 

i \ ami ihe n< 'if. 

I said, — • i I ar my countrymen r< • 

• 
I 
lish ihein wn 
c isthepn perw 

o w 

the e the fa the 

. God dkl . to conquer nun, by 



98 DISCOURSE FOURTH 

force, against their wills, and so compel them (o 
obey. Eut, there have been religious warriors and 
conquerors, who have forced men by the power or 
terror of ibeir arras, both to believe ami to obey, to 
believe their creedfl and to obey their laws; and 

the b many of (heir converts has been well 

d. Ititnol »iy to the sincerity of a man's 

religion, that he Bhould be reasoned into it. Tl 
who come to the conclusion, that noi con- 

verts of reason are Bincere, assume their own pre* 
mis b, without attending to facts. He must know 
little of human nature, who makes fear to be only 
a cause, or an effect, 01 an associate of hypocrisy. 
It may prove a master pat ion, which s\i allows op 
the !• L The ten aspects < Lical 

are not li 

b lit. blazing meteor, lor- 

The New Testament i-- - the most argumentative 
of ^ und the world as full of error as' 

of sin. It could not advance a Bt< p, w ithout setting 
wrong headed men right. The men who w 

and wailing most anxiously for the Mrs- 

b, wanted not o Mei siah, as an object of faith but 

I f In.- fill ;hion, and not the 
i nih, would have met their antici] 
In the public disputations with Jesus, nothing could 
have been more perplexing to the Jews, than bis 
answers and arguments. "Now we know thou hast 
a devil," said they, ' ; why bear ye Jiiz^i ?"" 



r LITE IN i ii i D • 

lie ancienl nation ba been ti 
.by ihe poets and the philoeophei i. The 
i xliiitit ilie religion of the people, accordii 
to their sculptures and paintiog \ \ the latter, the re- 
: ihc mind ur thought, which could nol be 
d in imagery, and ia called by cer- 
tain men, the sublime speculate ns of the phil 
phers. It is remarkable, that the writings of i lie 
or the theological works, in their original 
form, have not come down to our time. Could it 
have been, that they were not circulate;], among 
the people, and that they perished in the sanctuar- 
I The poems of Homer have 
lied the Bible of the Greeks, and every an- 
tiquarian kn >W8, how nearly the religious descrip- 
, them agiee with ancient sculpture. But, 
nothing in the poets or the philosophers, is to be 
,,d answering to the living giftof divine love, 
and faith in him, as the medium of everlasting life. 
lording to the mythologies or their theogonies, 
the gods were not deficient in offspring, but none of 
their sons or daughters brought life and immortali- 
ty to light No one could he relied on, as the sa- 
viour of the soul from sin, no one could be follow- 
ed tin ugh the i generation. 

The human mind is BO constituted, (hat the name 

or on, when announced to it, 

o a train of biographical ideas; but ex- 

perience teaches us, that these spontaneous ideas 

are not trustworthy, and we seek for actual descrip- 



M DISCOURSE FOURTH. 

tion. The incarnations cf the £fods ? in mythology, 
are evidently all Now the q i — how 

did Cud gi\ \ he 

solved, by i oce to the four wri his 

bird; -id death. lie gave 

him to | i how tfa oame 

Th I David, of con- 

greal obscur- 
ity. If w\ - of conquerors lo humble a 
v. bich oo ! high ; and it Bhould seem, 
thai ime, do very distinguished man had 
appeared in ihe line of succession. And finally, 

the title to the throne Of Da\id and Solonmn, was 

. who v. ling 

heir in the nearest Lab 
bran< h. Tl r the h< use of I )avid, w as 

Mary, the n J< u . \\ hen the Scripture 

mily, 11 , as 

king i ! princesses. As a 

prince of Ji a branch sprung from tl 

of J' cording to the ft 

is was poor; bul the family property in Bethle- 
hem, v. , by the Roman assessors, in ihe 
\\ e have Been poor, conquer- 
ed or exili d kings, in our own day. Ii appears, that 
and Mary did not reside in Bethlehem, 
though eir patrimonial inh< 

invalids ven by the Ro- 

man?. Bul affluent 'he 

family, while i! tfazaretb. Knough 



KAITH IV TIM I) . 

it kii w ,i of the jealousy of the tribul 1 1 

oil and in- family, and of the vigilance of the Em- 
irs lo render il probable, thai th ifety of 
the house of D ivnl was in its obscurity. Bui o 

it w a-, by li ; oh ii ifa wing, th< I ml of 

many illustrious anc lay hi.-* 

head, during thai ministry, in which he went about 
a ami teaching good. 

The absence of all wealth and power and gran- 
deur, was equally remarkable among- his chosen 
and confidential friends: they were all selected by 
him from the retired walks of life, and while they 
conferred no honor upon their Lord, waked up no 
mi in the bosom of ambition. When the 
n of Jea p( the chal- 

• uncircumcised Philistine, who had de- 
ties of the living God, lo remove all sur- 
prise and distrust he referred to his youthful ex- 
ploits ; — •" Thy servant/ 9 said he to the King, " slew 
a lion and a bear." The young Jesus of Nazareth 
had given no such evfdence of his prowess ; he was 
not a Shepherd, bul his early life was employed in 
the arts. Thus, verifying the language of the pro- 
phet ; — " As a rool out of dry ground, he hath no 
form, nor comeliness; and when we shall see him, 

no beauty that we shall d< rire him." 
indeed, thai his youth passed away without 

notice. A- the • he surprised the doc- 

ton with hi- dub knowledge of the law. And 

when m the course of his public mini-try, occasion 



96 DISCOURSE FOURTH. 

called for any display of his power, the people were 
ready to make him a king, fearless of the conse- 
quences from their mighty conquerors ; thus show- 
ing how strongly they wen igard the 
promised Messiah, as iheir temporal deliverer. The 
relative condition of Jesus to ihe Sanhedrim and 
to the Imperial Authority, is one of the most in- 
teresting circumstances o( his life and ministry. If 
he did not acfl the King, the Sanhedrim would 
not own bira as the did, the Impe- 
rial legions would be set in array againsl him. 
How eventful, and \ apparently natural 
were the results of his selected alternative! "Art 
thou a King, t ! . ! 
Thou b Sh " 1 •■' ifj j our Km 
Pilate to ih" ] v. . Tb J I, we have no 
Km I •• Lnd Pil tte \\ rote this inscrip- 
tion on the ci se in three lan| 
rethy thi King of the Jews." 3t Paul says, that 

Pontius 
Pilate. Bui i!i" .' m i, who wanted o king to de- 
liver them from ( 'aesar, acknowledged ( 'a 
their King. Wbal b confession! Taking all the 
circumstances into i n w hich led to the 

crucifixion, together with the three ruc- 

tion given by Jesus and his disciples, it will he 

si idence 
of then fidelity and identity. To no other 
and to no other cause, can they have any apj li 
tion. The whole, taken separately ot combin 



LIT H IN THE D . 

dicing ; . that 

'ii believe," — th A 

much in fur- 

hat, 
up the 
must the Son of Man be lift ho- 

.cili in him, should not perish, but have 
lould an ade, v, hat 

,iii lexta prove ? — the answer might be, that 
. that God gave his only begotten 
Son to die for us; that he was lifted up upon the 
«es lifted up the serpent; that he died 
This event was constantly in the 
mil He knew all the causes which 

f this purpose. To have acted 
to fight, and to 
rtild only have produced a king- 
world, in this world. And in that C 

uld have been required to prove 
uld h" ev( rla ting life, than is now 
. e the whole gospel. 

to say (hat religion offers no world- 
las them, men n hem. J. - 

1 qo worldly motn ,one 

en 

liability to p Idly 

■, thing in this world, and to 

beli ivorld 

motive too lly-minded 

9 



98 DISCOURSE FOURTH. 

roism. So, no doubt, many a carnal hearted J 
had he been permitted, would have fought Tor Je- 
sus as others did fight for the temple in its final 
overthrow. But to fight the good light of faith 
so a3 to lay hold on eternal life, we must avoid the 
stimulus of carnal i as much Qfl the use 

of carnal weapon.-. St. Paid, whose aim and ef- 
fort were to attain eternal life, by the resurrection 
of the dead, calcula q a fellowship with ihe 

sufferings of Chris! and b rmalile 

to hi< death. 

The common ration by faith, 

that faith is not undei the control of ihe will, that 
it is not in tl : he 

I b< 
oi I lod hen tneral or an itidefini 

] ition j il ition ia defined. How 

ihe \\ orld I So } i | or 

every how. Presumption and de pair requ 

! remedies. Pres imj ion i on to 

the most of men. Despoil u the more frequi nt be- 
setment of the mode diffid< nt and the sinc< 

The men, who are prone to think of ih< 
more highly than ibey ought to ibink, may natu- 
rally enough presume thai I 
them, as they do a want 

no condition or ndard, for the com- 

munication of i l ts to 

them, are rathej no of humility* 

They would lay God under an obligation to give. 



r \ IT H i -\ THl ION OF <• D • 

rathei than themselves t<> receive. .Men, so pre* 

w I p >ud, musl b ■ bumbled ; and they 

cannol I factually bumbled as by faith in the 

. and u an object of faith, 

What bumblin \ lew mui I they have of them- 

and of th 'ii Bine, who believe thai they mutt 

have perished, without thia unspeakable gift of 

God! 

Was it fnr crimes, thai I have done, 

J !■ upon the tree ? 

grace unknown, 
love beyond degree ! 

If ill of the danger, and the greatness 

efth julty ofthf rescue from it, may be ea- 

reatness of the means provided, sure- 
ly the dafiger of (he sinner and the difficulty of his 
salvation must have been great indeed. Oh, pre- 
sumptuous mortal ! — to think you merit the love of 
God, to think that God delights in you ! — Why, he 
pities you, he has compassion upon you, he is mer- 
ciful, and gracious, and long-suffering. You are 
perishing in your sins, and he is not willing you 
should perish ; but rather, that you should come to 
the l;n of ili< 1 truth and live. Ii is, because 

bis i ion fails not, that you are not consumed. 

thai God gave his 
only begotten Son ; and why can you not believe 
it ? I: it because, that Go I is too good, or that you 
suppose, you are too good } You are a gr^atbcliev- 



100 DISCOURSE FOURTH. 

er in the love of God ; you boast, you glory in this 
faith ; and you censure and reproach others, foi be- 
lieving that God is not love, and does not love you ! 
Is it, then, n ace of ihe lo\ e of < iod, that 

gave bis quV ' Mistaken man ! T 

lief Lb in yours< If 5 loo 

good in ; stimation, to believe. You h 

i ption of ) our own 
that you cannot conceive, how it is possible, that 
you are in dangei of perishing. What! Can 1, 
who I.- so much, be in danger of perishing ; 

be | QOl the f I iod I 

Thi you cannol believe. 1 k t 

iIk hey cannol b< lie> e, place lh( i 

upon th< i me Bbon of the 

gloiv of God. j ourselve ', oh, fellow m» n I 

''i ; conceit e Lhal the \\ rath of 
God thai the sentence ol death is 

denoun< >n you, thai you de en < i lo be pun- 

1 ufl ipiril8 ; a n d y o u ( a th en 
lit ■-. . thai God lovea you so, as logive a m for 

iofulj and guilty soul . This is Scrip- 
tural i ' ly, for a right 
man, \\ ill one die ; j et, peradventure, i- i 
man. some q ^\^\r lo die. Bu! < Sod com- 
'mendeth bi rda u -. in that, while \ 
yet us. ( Sreater love, bath 
no in; i thai he laye do^ n his life for 
hie , you musl s< e, all pro- 
ceed upon ihe Bupposilioi), that you an 



1 1 . 1 1) I 

thai j ou arc goo : nen, thai you are 1 to God, 

ami ha\ tj . The idea of the [>: ; 

( I kI shames j ou ; and the gifl of hifl onlj beg itten 

i, a the ] id the mea are of that pity, con« 

and be\n il lera you. If the men, who have 

m convin in, m ho ha\ e not repented, 

heart »the thought h is never entered to 

of lif' 4 and to become renewed in 

the Bpiril of their mind, — if they have any notion 

God, il is, thai b \ loves them, because they arc 

>ve ! Being the first and dearest ob- 

i, how can they cherish 

the idea that they are objects of pity? Oil, how 

ma: rid delud jd creatures are wrap- 

I in self righteousness ' Too 

good in their a lem for the pity of God, too 

Ivation which that 
I to believe in the 
Christ ! 

Is, on the contrary, i 
I Jod's dear Son, seem too g< 

ed to think, that they are 
too inn; i of the pity of the 

I . I. much favor. Humbled and self- 

irswrite insl them 

.-. !<> he 

ide, or 
rath an i their own unworth- 

in< i n u ■< ol comfort in th 



L02 DISC t R S E 1 RT II . 

become real mourners. In cases of true 
repei over burdened 

with . all comforl comes from salva- 

tion l»v grace, through faith. The Mediator is to 
I e the 6 the All in All. Despair- 

ing e of I Jod 

•• \\ bosoei er ith in bi] 

— D< 
mi. 

■ Wl th," 

— Dl • 

-ili, 

trii, 

biro 

mi! Ii bin I bu( 

ihc 
. and 
!'n ii i |)K ! by 

the "i" h mil. But in love, in 

pity to 
de< m i I, "i- the 

through 
the \<-;i of I 
to h .1 'aith i- the 

w h;ii D 

danl and 

In , lot! 

it n; 

1 



I i :i i \ i | | •■; Q | . . i i- . L03 

. 

upon llie mind, doi can the mind be (op ed 
to b 'in, v bile the principle of faith in the 

■ il. The Scrip 
lure pronounce , thai unbelief, w ben th< 
of 1 1 i a liar. ( - 

I not This is s 

:n iinbelie\ er. V ad w i ible 

a ben< fit, \\ hile he deni( the 

i , ii would invoh e 

lences, : IJ j e believe not, that I am 1 1 \ 

j «■ shall in i ; and whither i go, \ e c 

kkX We trust, we have now demonstrated, 

faith, c uld not be rational 

01 in .. not am inherent part of 

m u ions iiii'l appetites. We 

urn ' ; i jui led into religion by the truth, or 

■ r be compelled into it. The 

. to believe the truth. — 

All use for artifice and force will tb once be 

is the divine plan. All things 

to iiiiu who believeth, — all obstructions 

ed from tiio mind, and non e 

joYne not within the control 
of th 

bonor the Pal 
by I- 5 in him. " Y< believe in God, beli 

." u In ii. i 'ather's house, there are 
if ii were no( 30, 1 would bi 



104 DI8 C O t R S L T PO0HT It 

also loved us, and gave himself for u<, and washed 
us from om; .-in- in his own blood. 1 iet us love him 
also, because he firs! loved as. Let as honor the 
Son. honor th • Pother, with our gratitude 

and our 

believed 

unto him 
ness. The 

ne b, in ;> elf; but ; 

lo tl 

woi .'. . but 

of d 

eth in him, ' th the ungodlj . his bit] 

counted for rigl . M The \\ 01 

be I- bj a ral 

ju Lice. Tl much, i i 

on him \\ ho ju Lifieth the 
r attributes all the ju 
-I* faith, h it- 

nd 

ward i. thai the term, re* ard, 

in i! 

dicti involve d I Inu 

i . 

ness, He is new a 

pard .1 in the ' all the 

pre* H 



i i II l \ r ii i o k (, o i) . I » >/) 

•\ ed. \\ bat is now hie e stimate ol 
on i tusi ii not be, thai the reward i reck 

aned i i, n »i of debt ; or that the faith <Ii»l not 

mei n or anj oi the i onsequen Lnd 

that, if it l ( .«>.| in count it foj 

-nil l>ui ,i further display of in 
Tin- m inner, in which grace and faith are uniform 
Iv coupled or associated together, shows plainly, 
that i!i' 4 ! m corresponds with these principles, and 
thai n i ly begotten Son of God, who merits 

the everlasting life, for everyone, that belicveth. 
Faith t The mind of the believer is 

us, that ii nerd- them, not that it deserves 
them. What is presumed to be deserved, is claim- 
ed i it. 

ri, January, i*3S. 



DISCOURSE FIFTH. 

G O B P E L LNCE. 



Him hat died with bis own rich! 1 

ainl a Sftl i 

M. 

The ! , led hie iLpostl 

to begin tin ii ministry, by preaching repentance, 
not ion of the word, 

but ince \\ bich be « ould gn e. The 

molten pi I ma] hai e 

in certain in , in common \\ ith other matters 

or subjects ; and j et, the form differ G 

the I. tter, in several p a. — 

for instance, among the Gre< ks, \\ a 
name 01 mmon to their p who 

def tided or delivered their countrj ; but il ii ap- 
plied i" tin ' ' h S .11 .-in. 1 
mak menclature is qo! i qIj difficult, 
but it is still more difficult to m people un- 
derstand it, when it is made. [( is that 

whrii ;i J stem Of n '-w n::; Qtroduced ihl" B 

rice, ii l:i\ ea i ise to two lai 

the Learned, the other of the unlearned. Su< 

eonsequ □ the beginning of the ( * 

church, would I I in 



o o I 01 

ecu li w as much ea i< r to qui 

of old L( 

> and i •• aftei be 

came « ! h he did qoI gh e ; but thai \\ hich he 
did i . e, after I i salted, had i 

Minion 

name. The I Ireek \\ ord m which is 

ce, is compound' d of the 

pre] -li. i - /•, which in composition, 

\ kt) 
'i the proper signification of the term is, 
ter~ thought. TheLalin tra 
1 ■ . I is Resipi - r< turn tc a 

and ///- 

1 Pcenitenti i /••■/' ntati Her- 

sorroir. We derive our English word, i | ■■: nee, 
firoi id the word, penance, U 

n the Latin. Hence, it has become a 
u , _ . to call one w ho repents, ;i p 

I • i. ili<> idea or d of many persons, 

thai punishment, froi i the] iatin 

tance v , 
\n«l to carry oul the I the 

to do penance, I 
! ' I 

who teach and direel pej in this 

have 
(1..; hey are d 



10S DISCOURSE FIFTH. 

known the facts to the gui< of their 

consciences, their pardon is confirmed. Is it not 
evident that this La not the sense n< ince 

of the repentance, \ bi< b is given by the I K>rd J 
( Thrist I The repentan - h he j not 

penalty or punishment ; 

to punish themselves, v. ith i i the \ ar- 

il .1 or the forgiveness of their sins, Hegi - change 
of mind, after-mind or _ : I 

I . .w ex to reflect up . and 

the effects of sin, not o - b pun Bin but 

Db pi hi mind to n ~^ 

the idea of meriting 

i: licied 
puni I lan- 

in | ulpit . I -in meriting Bal- 
ed in the misti ; > m to i I re- 

ish ■ 

which 

Jesu ' i turn, 

of Wr- 

ance. So i i or ] en- 

alty, that it m< of of 

the ling that 

bould j 

of t lod. Let i' ben he 

.--( lod • i i\ e 

that be ii maldi 
tern, 



The e definitions and remark ! p wray 

n of iv. o disputed points. First, — 

k repentance a gift or | race of I tod I Secondly, 

' \\ nh or without means I I h in 

"i" repentance retktil 

or m | \ rreal deal has been \\ ritten about 

of men to repent Two great partiei 

upon the subject. It becomes 

fore, to weigh well the meaning and 

11 the terms and arguments. To say 

thai thi d Prince gives repentance, would 

call forth from certain person* an enquiry, — whetlv 

er ii ifl meant that men cannot repent, and if so, 

re to blame if they do not repent? To 

i can repent if they will, on the other 

I call forth the enquiry, — whether it be 

i save themselves? It is dc.-ir- 

e, if poa > to speak on these points as to 

>ns of these kinds. To conceive, that 

God does a thing immediately or without means, or 

in- - grace acts irresistibly, does not 

us to differ from a miracle. A miracle, 

Lediate act or an act done 
with . and im ( 'hrisl 

i . [( a, and of course to give re- 

; in other words, the Spirit 

ins or 

e how lb.' possibility of 

of the immediate operations of 

the Spirit of God upon the human heart, can be <le. 

10 



110 DISCOURSE FIFTH. 

nied without denying miracles. But, the' question 
of fact is different. To 'resolve it, the evident 
must be facts. Was this man awakened, was he 
convinced of sin and brought to true re] i by 

the immediate o; God, 01 i 

. or without an] mean ' The question is 
not now a question i >ility,bu And 

of the I 

animation, will not ion of Lb m 

be found to hai e b mean -. 

of < \ e been i in culoue ; W i 

not i te miraclt a and mean but 

bold, thai when the our begins th< >ther i ads. If 
rep and throi 

ins, v tna] b 

but it i! li- :1mm i 

ii miraculously ,l»l\ 

or irresistibly, for in 

noi affected any m J to 

accept oi by the thro n ay of the . en. 

We maj believe in mi* 

number of them w ho shall i if it 

could be proved, that thej are and must be all mi- 
raculous, must not means be excluded altoj 
Tlr. d must rollout . if n . ball 

assumed that all repentanc i is gn en irresistibli . 

There is one t ! ,i, I, jj should 

seem, that there can be but little differei 
ion those who have i 

namely, that wh< of rt pe 






\ i \ N < II . Ill 

art* if nn\ ei 

G pel R I j at, if repentanoe 

culou and irresistible, can 

-. w hv ii should not t» 
tmon, w hen where \h 

edj to give repentance to 

Che J >v Th • re] of that blasphemous and 

ml of Tarsus, can hardly he 

. holly effi . irresistible grace, or 

irit of God alone. "I 

tedienttothehea- 

- he no! se :n to imply the possi- 

idien [en, who follow (lie 

; prejudices and their 

save in matters 

ning to ill- ..i. ¥>y indulging in 

become desperately averse 

The p rwer of reflection is almost 

r minds. They sink down into 

I and devilish <=tate, and give 

up to despair of any thing greater or 

T countries, which have sunk under 

rally sunk into 

cornea unable to redeem it- 

,i the e ipravity. This im- 

m n«»t b d tural 
con b result of any ne re- 

<>f individual and 
social 1- id to worse. The 

lewi filling up the measure of their 



112 DISCOURSE FIFTH. 

depravity. Their Priesthood was hastening to its 
crisis; but before the dissolution of the old system, 
the foundation of the new one w; - laid. Christian 
churches were organized and Christianity was car- 
ried . ' ctj without any ret d upon the 
pe raeoulk r Banhedrim, or withoul interrupting the 
authority of the Proconsuls of tl ince, Tl e 
crucifixion) reeurrecti n >n, and the Pente- 

i'he 

Roman hisfc adicate enough lo proi • ■. th 

B war of extermination against tl would 

[lowed from their measures, if < 
had oot exist* d. The 

oip e in- 1 Li aed an in u 

full] nol to in- 

\(.1\ | ill. Ml- llilll (, I- 111 tO 

Tin 
this world - ith< r J« wish nor Rom 

pari] Lhe thou( 

and designs of \ m at i n i 

most 11 ive. H< 

ti- inculcate lessons i i lish 

, U w i • one . I Mi. th e ! ( Mi. I 

they m i old with 

all In- \ e chai oind 

or after-thought Thi of Him 

whom cam* 
the Exalird to the ri 
All the sayings. 



ol the ] calctilated 

k tight) tin 
flee! ito life. Bui teachin 

mu i co opei 
w ith ihe eached repent- 

their j the means ol 

this end) to fur- 
and motived to indi 
1 its consequent 
an I i." y prea bed with the H »ly Ghost sent down 
'. I uth to the hearts of 

The auth >r and finisher of faith 
J • and the contrite 
word of the Lord. 

ntance is, to be 
it But, the possibility 
that w hich we love, has not 
illy proved. Sin must be hated, to 
nrow. Now, this Exalted 
sin. How unlovely, how 
hateful U sin i appear by the holy, harm- 

less, ; .: I un I led : I Saviour! The eon- 

vergi h ifl directed from 

rt of i ] : i stamen't upon sin, upon 

th • sinful h its whole deformity. "S 

• ding sinful, 
— for it sets th< at defiance. Re- 

(I, and COIlflictJ 

that ] am, who shall 
delii the body c f thi u P 1 It i 



114 n | h c o r n 5 l : r r r r 

a Prince, that J 

he has all power in heaven hu u Ih 

Mf my ki< I will 

Thou d 1 mj Sod ; tl 
I be 

Ihe way. w 'I I 

i 
ier. w I 

* r 1 1 ail Hi n et< 

in : 

u \\ 6 Jin: d 

Lnd i 

He, 
awful subj< eti ; 

ed up w i ilu 

Tn< 

}" v , iii the '■ 

ii of the Lord, the P I 3 >ur« 

Hut. a defii 
statu is n i almost impractical 



PRNTA i I 3 

i 

Th 

pentance .1- • li pui enf and 
and me 

in conformit} to Ll 
ation in 
\ ariation in 

ure us from their own cxperienc ■. thai 
f enmity and hatred 

the mind to d lirone i 

in- tl>t- The on 

. man. We think tl 
; bul tl 

in the 1m r« f 
. Mosl 

1 will have an influence upon th< 
transition state, ijf r< 
dble, 1.I1. 
anc 

abl 1 examples, whicl of 

In 1!,. 

- 

in 

grcai atten ion to the I and lay the chief 



1 16 r i i-t n . 

r in- 
Thej bod 

in the i< 

■ i fi 

> V. llhll 

I ' 
.Painful 

. 

e. — 

. 

umed 
But, 

1. — 
i ; i 

. 

h. "Let ihe \ 
and ito the L id unto i 



1 J 7 

md learn to do well," The rtran 
repenting sinn< 
praj us; for 

a liois forbii 

ad pre 

the 
ite. 

rej entance, is U the command to 

it. Neither the authority of the law or the 
- would have been sufficient to authoi 
rospel Repentance. " The times of this igno- 
ce God winked at; but now commandeth all 
men when 1 , to repent. M It is to give the 

ing of the Hi the ren- 

>le ; and finally, ii is to 
atance. The spirit of God con- 
in ; it i- b light that makes ignorance, er- 
I e\ il manifest, for whatsoever maketh mani- 
The Prince and the Saviour gives the 
command to repent ; he commissioned his Apostles 
to go out and preach repentance in his name 

all nations. He gives the promise to i! 
who command, and the ti 

the command. 

. iour, 
be n pent of their 

they do 
]. Hence, the two- 

ind chan 
double gifts or grace to answer grace. 



DISCOURSE P I F T IT . 

Th 

l'nl 
\ 

bul ( * i ; !. — " Th 

Hi 

1 

I not 

ii • 

; he 1 
I 
I lii't! u L Wm he 

J ! I 

l to the 1 rth 1 

l [e 



I. K I. 1' 1. \ I | II " 

ardon, holin< 
and hea\ en. The :<»n 

i • il ie demon 
merit oi ith, Ju 

ood in o 
. on for pardon. ! 

the marks of i 
blee( '.ul 

mi: 

!• i <■ . id , thai th< 

and the 

Thai tin il should be erof 

octrine, the strange thing, to 

3 of the sacrificial law. It 

stuml cted 

by i 
i under the law 3 th< 

in ; and 

ttOl ii- \\ 

of a acrifice 3 bul as un- 

cha itself. Hen< 

I the priests and i Uy the h 

ii. \. ho had 

e of th< 

if i!i i< rgh <•!.' 

n the prii 
b f Lei i and the 

f Aaron, 'i 



120 DISCOURSE FIFTH. 

whole Bubject is fully argued in the Epistle to the 

Hebrews o that the Priesthood of 

Christ i ecj and not 

r that of A [ immortal, and 

th" : . And besides the Aaronical Priest- 

\, !i EflnfulnesSj ha^ ing first to 

bul th" priesthi 

of til 

undefiled, separ 

Ben <; BO 

illusl 

had • 

The \ riot 

mer< 

the ' tor 

The \\ ritera of the Neu T 
dently most deepl] d w itl 

the 

. r rin'\. 

tan! to b :i or 

to i i d to tin 

i ' ton- 

j ' T 

conditionally. The conditio 



BL RBI LNOE. 121 

! 
e in liim, belie\ <• thai I. od \\ ill 

n -. I abeliei ei 
r ndemned already. Th< 

them. The le w ho h 
rd and km>\\ n and beli I Dined 

I , justified 

h, and not by vvoi ks ; but the fa i h ju -ii- 

;it faith among i 
o\ e, but tlie obedience 01 ons< 

d sin. >> hen ent- 

— what shall 1 do to be sai ed .' — if 

bat work, what act of obedience, what 

hall 1 obey ; the em riptural 

He, — but belies e, ini ;. « • n- 

3 able to .-a\ e to tin 4 uttermost. 

dition i f (lie foi * -in.s is 

\ b principle of obedience ; it is also the 

. :il - r . — «to give the knowledge of 

_ii the redemption of sins/' Works 

oi " ; dience mu -i always, in this world, he an im- 

c\ ill'-,! ,c of the state of forgi \ i ness, for 

1 ,\ aj - in the process of doing ; ool I 

on - 'i lete in itself 

re the witn that he 

is accepted in the beloved. Mere isolated pardon, 

ce prov< aot q practical pur- 

1 1< Q( : futui <• obedience to the -laws. 

r an obligation - •' gra- 

an ob- 



122 DISCOURSE FIFTH. 

ject ence and love. In civil governmi 

the pardoning power involves tii? 4 offender only, 
if one maj - in a m jjath e relation. Ji 

the criminal \ i( 
him under no personal obligation, i he criminal 
may nol believ< nor know, in whom he has be- 
lief bears bul few i 

I or political 33 -1 
eminent Their beginnings are essential^ cl 
Tli 

community to be innocenl 1 e all 

ning pov i for 
of future offenders, bul 
hole 1 imu- 
to ihe 

• 
the . ition • i the guill of all. Ii re- 

ds, i: treats all the world 
It ; it ubjecL I. 

4 the 
1 the for- 

1 1," 
the \,, ; 

in 1 

und \ li«'!\ ch 

out ol an 1 I. are to be | 

I ; an ! 1 he inhe 

through faith 
in ( !hi 



EL RE] I i . 

hould knew or bai e b 
should l;»\ e ili- v 
01 the Spun of Adopti « it- 

n lieir spirits, thai thej are th< a of 

God. of the . 

:. \ it b Lep c i • be token 
. w ithoul a i tiled confiden •■* ; and \. 
this confident 
Works done for ju ification, whether, as it i affirm- 
ed, they have t] sin in them or not, 
not have the assurance producing nature in them. 
They cannot generate a knowledge of salvation, 

; they i 
that thej ki rimen- 

they hi eved, nor <■ 

ad gratitude 6 ts which follow 

[nfidels allow themseli ea to tal] 
licen lency of the doc ru * of and 

ill y do no good w i i 1 1 - 

ative to morality as they are 

all of whom the gospel concludes 

• r sin, to sit in judgement upon th 

Even t o too apt 

the rock Prom whenc 

• of the pit from whence thej w ere digged, and 
tdulge in language bett* and 

judges than t adant c . who hi 

; . 5 . 

I . and should be 

tded to heart M \\ hen \\ e w ei • r ith- 



124 DISCOURSE FIFTH. 

out strength, in due time, Chris! died foi the un- 

Al nil 

;tiul 

trutl >e, i itk- horrible 

. 
and ; ! -- 

the \\ orld gn e no rep mtance. T cannot i 
pen I ; in. 'I" make men 

i 

E iiihi ! 

.'(I III I' 1 

I f 

. 

n iii«- tnindfl of ottu - Blind to tl 
(<w d f llj and m idness, they ! '-'l i n I ml 

The <l 

iheir 
I 

Hard ] i ad blind 

mind i ad tnd 

-■ill' 
down from I ll 



REPE ! 35 

In thi 

\\ liii now ore the hope i . and the 

irch ' W hal their pro 

\ w orld ; \ml \\ hal their mo- 
re .' \\ hat, but the ■_ i their 
Prince aud Saviour ? The residue of the S 
with him. His ear is not heavy thai he can 

His arm is not shortened that he cannot 
Lher repentance nor the for 
Bins need 1>; 1 given up, neither in doctrine nor in 
!n r in th< ory nor in practi< 

, G r therm A church, c 
lude the , musl pr 

ritu thou," says die 

i . h 
y suffering n< l knowing thi I die 
God leadeth thee to repentance ? But, 
after thj hardnei - and impenitence of li* ..di- 

rest up ; . against the day of wrath 

teoua ju Igenn qi 
(idd. who will r ry man according to his 

We 
Th rbearan 

imed up, as the 

Bui a hard heart 
and an imp litenl mind may de« , i j< a 

and , :!. \\ e i irnei " this imp rtant 

I I 



126 DISCOURSE FIFTH. 

pasc - a corrective to the i 

ject the counsel of God. Oh! tould 

know, that the grac 3pel 3 hei I the 

richfes of hk often and to 

ni'ii th h< lowly and c 

to « ful word 

of the I lord, and \ of 

judg J i ,.- 

ly k,i-»w but <' 

cori - d, 3 on we aol 

isumed ; i not ii\ i >u merit 

be gracious. ( pre- 

Bun ood- 

aee tattim and nal- 

Iv d I ..11 be 

: 

Tn 

con h i - of 

on I 

r rii w in 

.1 thai th 
n- liiin . ; Will 

In— 'i 

hall 
determine . The I (bllowei 

ly was wanting. The _ 



EL B I i' i. S T LN( 1: 

I s to repei re 

o are ko 
tod ►much of 

rep 

and w .11 iMi! js, onlj boj i e to call forth their re 
men t. On whatever pari they are 

i evoll more and more. < tf all 
the gifi of ( ' -I. no one should be prized more high- 
repentance. And of ail sins, what one can 
involve deeper guill than thai of despising for a 
lii» -mi! • . all the calls and means and all the gra 
of repentance, and all the opportunities for it ; 
Cimiw ltIj January, 1 B3& 



DISCOURSE SIXTH. 

T II B L A W V r ! ITH. 



Where is boasting then? It is exclu ( '' 

LStified by I 
God of the Jews ily ? Is 

• thai it is on God, i 

I l w B, 

! the Law I 

1 i.i w . 

\\ e hai e bei e, in ex pi the I §aw ol 

Faith. Th that there i can I 

have 

I in a relij Lous 53 1 claim to I 

« 1 to 
chances or musl be tive, 

Bad the] f. In 

tnoral or political Laws, there mu 1 be an executive 
to bring th< m to act in and upon 1 (ul the 

law of nature, bo c tiled, ma) op rate dh i- 

dual 1, and b 

whole (L withoul an 

executh e influ< ace 1 r b) nal ural coi 
M ; moral and political la\a c n< 
sell <•■ acth e pri . and so n nerf 

in the law book or codes ; bul n in 
lav. jtii c prin I and depei 

ventional arrang ments. Heat, for 



T 11 I L AH LITH. 

e, and h of acti< n upon 

li\ ing and dead I >dies. In regard to the foi i 
i! maj , "i deslroj lifp. "i >m , the 

the in some aitj 

01 analagous i<» the laws of nature ; individual or 

ttional will has little or m> influen< 
r result So, when they are said to be a savor 
of life unto life, or a savor of death unto death, we 
not only the uniformity of the law, bul the ac- 
celeration. In ili< 4 disobedienl they produce con- 
demnation always a id in all degree 

; i in the gospel is, what logicians call, a 
> . or a cause without which, the effect 
will ; though it may not be capa- 

ucing an effect by i ; " :; ". The la\i 
—He that belies eth Bhall be sa\ ed, 
that belieyeth oof shall be damned. But, 
ii amounts n > ; toa law, to say, — he that believeth 
ed, and he shall be saved whether lie 
believes or not The natural Jaw of cause and ef- 
would not be evident ; m \\ would it expres 
any conventional law or lavi iding upon the 

will of ill" l;tv. giv< r. 

' for or io be found, in 
re the *e is an a< real 

! . this relation may be presumed 

up >n. w ben the el] and 

sitively or i . Ii might, lor insta i 

le a question, how thos > might cted 



130 DISCOURSE SIXTH. 

who are in a neutral condition, who are neither ■ 
lievera nor unbelievers ? And the inquiry might 
be pursued, to I -pel 

k fully preached and heard there can be any neu- 
tral state of mind beta een believing and unbeli< 
ing? We ore told, indeed, of those who are nei- 
ther cold not hot, but thii relate s to • f t 
they are said to be hike- The presumption, 
it should seem, is in favor of no neutrality of mind 
between beli ad not belies id ; ; \\ e mean not 
thi hi re are no intermediate doubts, I ui a balance 
with n<* inclination, \\ e ith then 
ae coming m, !• r • r bel< i 
causes end or i! are 

en, l he v may I I. But 

here, lei in n& be misund< 

lute l ; t x\ . of the di 

will, in < i n r tdistinction to le\. i ad ef- 

fect not as in any way involving i ! i«- question of 
tl; • soi ereignty of di\ in** will in the Latter cj 

• . tha( the 

lion, and the al 
The animal bodj bat its la? 
e\i n be neither deceived nor 

bribed ; th I be obeyed or they will punish. 

Th . \\ oe 

leirtran rtil 

1 1 < 1 1 ! ! I I 

e i ■ ' i ' f 

moral nor d 



i I w i PAITHi 

eel i I the lam 01 a 
[ from ■ < ould b€ no punishmi 

the law <>i indu rtj \ ; laziness, the \ iolation 
w . will clothe a man with rags. The I 

i! w ere its <>w n executioner. 
. partiall) observed or illj un< 
derst • gii en tic to the eaj ing, 

that ever) mania the arbiter of his own fortune; 
in- . thai thereare laws, which reward 

those who( .. and punish those v. ho vio- 

them even in (his world. The sun has us 
- qoI what the characters of men 
j !>«• in other respects, if they trangre - these 
laws thej will be punished. "The nighl will 
11 work." The law of faith 
[, or ii \\ ill punish its transgres- 
: \\ ord. which i( beareth nol in 

,i. vv hen illustrating the prophe- 
which represents him as the stone which is the 
head of th< r, added, — u Whosoever falleth 

shall he broken, and oil whomsoei i r 
him to [ owder." By 
wht ' ' > iour to goi i ty \\ hal law 

i !, i (I .' I aw, indeed I ex- 

nut the Scripture affirm that 

( QOl tH ■ bul 1M rr ! 

n under gn ce. It is 
impossible uj a Scriptural principles or \>y Scriptu- 

ral - nee, to epe 



13'2 DISCOURSE SIXTH. 

faith from grace. Gracious souls are I i 
souls. " He that believeth not, is condemned al- 
ready. ,J The law of faith is, thai the unbeli< 

!i the threshhold o\ aalvalion. 
\\ h d i faith or confidence, if any thing 

u done in a \\a\ of L r «»\ eminent, it must be done by 
authority oi a. Grace alone cannot govern. 

Go ...; □ imp] rties, the governor and 

thfi goi erni d ; but if the latter become 
or (! 'i f;t\ or still to be displaj 

A moment's reflection mu I com in< i unj one thai 
thie coui n \\ ould I 

thai a n Bed by 

faith. \\ ell, let it I I thai he makes ship- 

w re< . of the faith, any law in tin 

It e hand, that it would 

I ie i;<\\ is, thai I 

M Mj - ii] .'" eutb I Sod, " shall Im\ e qo 
him." I !• re it the true ie apiril of 1 

The not equall) plei ed v. ith op 

nor ence. The belies er and he 

lith, do no! continue 
. i . the lai i be 

justified by Lh • faith from \n hich he di 
T<> w boo i i I rod 

of faith 
I I 
tin' m oi'Liw throu 

faith 



h and the moral law op i d 

the mded to i ecure the 

h discrimate iii«- be- 

tvec ill'- former and 

, the moral Ian 

will i I hin lie who trc ii. 

Tl >re impunity in the <»n<- case, than 

; for if unbelief was not condemned, if 

lied to the believer and to him who 

believeth not, ihere would be no law operation, — ■ 

the principle <>f law would be made void. The 

me. The end of the moral law is 

id of die law of faith is holin< 

in. n be saved by the moral 

f faith ? The reason is, 

the moral law, or are 

ity. Innocent men with holy 

I by the moral law, if they 

it. 13 nt moral law cannot justi- 

>rs and take them again 

There medialeand direct way 

i e to otx dj nee, is 

to disobedience. The tw i 

ackwarde and forwards 

I f )n«/\ ing lip and (low n a 

down a . or rather, like fili- 

al i mpting i«) regain it. 
. of faith • ntially from the mora] 

law, in object which the latter 

land* by itself, and i 
L2 



131 D I 6 G'OU AS E SIXTH. 

only operate immediately. Faith has a person or 

thing to lean or rest upon objectively. To faith 

or the act of believing, neither guilt nor immoral 

disposition or nature can be a preventive. Faith 

does ool presuppose innocency and 

of nature. Beli a the gospel are rec 

in the goepel aa believing sinners, thai 

swho, before they believed, stood in the rela- 
tion to God of li ia moral law, and 
tently as bavin their innocence and 
moral in mi with holy na- 
tures stand immediately related to I Sod ; thet 
mediator between God and them, [t is, when men 

! miiTuI j rop 
or d ry and ui Liable by the 

will, — thai 

a media I faith. Thoc \ 

reject all ideas of original sin, and hold that men 
are born with B 

themselves mtfi h pains to examine into the 
quences of thus coming into the world v. ith an in- 

. 1 1 1 nature and without mediator. Bui should 

not the . lor any length 

of time or for i life, i scapin and 

nil sinful d 1 w ith re f 

Can any propo ition invoh e more in. 

suits? So,; b < ii. ia of temptation and si il 

ir( and con »'\ il actions to come to j 

a very possible urely, hypoth< he c<>n- 
trarv notwithstanding, what then i io be done 



THE LAW OP FllTHi 1 36 

without .'i mediator ; [son >tobe proi idedin ev< 
e after n < • cun , or \\ hen he i \ needed ; But 
to sin and unful and sinful 

! >"l|irll 

ly for all, <>r must -"ill perish f Mo 

il men with holy natui 

The law of faith was him!.' for guilty men with 

unholy natures. But holiness is the final object an I 

end -the on.* topic i the other tore- 

The law of faith, then, is founded on a me- 

■r. [t supposes the nece ity >f a mediator, and 

' he must be part of the offended 

1 does not proceed upon mere accidents. 

AM id a me liator is 

rieri constraineth 

thus judge, that if one died for all, 

!1 dead, and they that live should not 

themselves, but unto him who 

r them." The Lord Jesus Christ, as an 

rovided for all. No man is au- 

thorized by the word of God to doubt whether he 

ator, any more th; ' • is, thai he is a 

icr. The writers of the New Testament I 

Lfl to prove that nil men in the sight of 

God, are erinn xs, and that Christ died for all sinners. 

n the t; did not, ok, 

i e one ami select another. 

All sinners of the same class might oiler Bacrifi 

in < omroon. 

Bin faith r< pa ■', present, and to 



136 DI SCOUR I [X T it . 

come; and so it diffei which 

only things to conic. In each of tin 
faith has it law or fcawa modified to tl 
or ol i >v faith." .. e un- 

deistaild that tin worlde The ci 

tion of the world, bj the v. ord i 
(.•!' historical record, ; i in it ti 

understandings. T 
dence 01 of credibility, i 
mat 

km All tli 

timonj . La to as >een. I 'aith 

<!1 that i • .n"i\\ of 

the past A 
Bach or do I 

t. \\ e 

uled 
Bat true hi no po? 

any mind, whilr Q] 
A C 

But of 

in their • 

belu 

Who fean the 

The pi 

ti*-; 1 ! i i unbel 



in r OF FAITH. 137 

the mind I The infidel in 

bible hit torj kn< w d i more about the creation or 
ihe flood, than one w ho m ble, II • 

. a I 
not knov ise he loe not belie 

■ have li 

Lhe knov of Him, 

• of the creation, is historical. 
Thj ith, we understand that Jgsus was born 

in Bethlehem, was crucified on Calvary, rose from 
ided into heaven from the Mount 
who do not believe this history 
a record of facts, but as a 
a non-conductor of 
[l re] els, instead of attract- 
rhia l.i\ well understood among 

lifter all their labor in collecting 
Found unbelief invincible. The 
c Credibility of Gospel His- 
lled forth thi ation of many of the 

Iges; but to the mind of unbe- 
lief it is I r spilt upon a rock. 

uliar operation upon things pre- 
I \ i !' confidence in the intercom le 
rid man, is fully understood. Society 
blished upon thi lav . S i the so- 
formed; 
d. There 
i. : . to be bro i bear in 

li I, they 



DI8COURS E SIXTH. 

could not have been ex Each 

■ and i; o. An ex- 

ample of this law oi cur- 

recl ! d countr} in tb Bank of the 

i 3 . 
aore flourish] i known 

to be. An order from the Treasurj is issued thai 
the bills of the Banfa 

in the ( 'ustom Hon the 

Tiv e to be rem* d fa m the I 

med money i 

ghoul the lii ,: 

amount of money rema [n tl 

nriraenc- 
■ the 
. 
for ii in pref! rence to i ie ; i b 

i] than e 

. bile the an 
same ; the fall and the 
thai is the faith. The tied 

th< l< d no 

I I l!i | 

I 

- 

i b] 
van e in < ii«- of ill 

P .v, had ili- 



LAW OF FAITH. 

■ ■ 1 1 1 1 ! Lute, t] mid 

ufficient to 
• in commerce. Th 
/ i all) and aof the law of cr< 

v ould have pro ailed. The analog] holds good in 

uree. 'i 
J fella are not in the stock i but in 

id unbelief. Tin* grace cannot be ma e to 
< ir< u!. te among free agents \\ ithout faith. r . : 

is carried on (so to speak ) upon 

the < i or !a\\ of faith. Men trust God, 

: o much to say that God trusts men ? 

" In i : - . Paul, " he counted me faithful, 

i the ministry. " " Be faithful unto 

e thee a crown of life." " And 

In* i there many mighty work-, b 

[s there not as much grace before 

. . i. 'i- \\!iii< 4 i: lasts ? We 

nay pour out his spirit, but not surely 

>ur unbelief. Will lie entrust us with his 

>unt us faithful ? Unbe 

-worthy. Such is the law of faith p 

!)d thing without 

, other, I d Mini 

can: i other. They 

f faith in 
uch that it I- No faith in 

Faith i 



140 DISCOURSE SIXTH. 

only the evidence of things not seen, but the aub- 
ice of things hoped for. He, who lives without 
a belief of heaven, lives without hope of heaven. 
He, who dies without a belie ven, dies with- 

out en. Why cannot a man live 

and die in hope ofthi I which he does not belitei 
Wh er despair ; I iel any n 

mat i himself, and he v. ill 

w. Ii i of mind in all tend< 

. to 
foil ! tifficulty ofrea- 

true 

mad v I! i •• in 

i- i 1 with faith. No faith, 
no truth, no unbeliever i 

□ af- 

ter death. To a mind a - dei oi I 

( Sod is 

I 

induce jinn 

faith 
did He 

ad of \ >ia be w en 



T BE LAW OF* FAITH. Ill 

■ I the mo rim of < 'olutnb t, □ 

be} ond it, he c8uld 
( abel 

hi. \l! 
. 

C hi 

i I is mind is reduced to the i 

dculation in 
ienc 3 of li "■■ have much faith in the | 
I the future ; i^v the past and th( 
<l with mail's int( r< 

! n reli fion th 
! him the tide of the Father of the 
\ ithful, ' ful life, 

dark uncertaintj in- 

to 
urned in a 
hither he went And, in 
the ultimate subject of the pro- 
d in hope against hope, n< 
robability but 8 
all. B 1' 

lified princi] 
i By faith he of- 

ind 

B 



1 VI DISCOURSE SIXTH. 

baa been stated being the end of faith. "Noitr, 

the end of the % eommandnn Ql I- charii 

pure beart, and of i | iith 

unfei 

We bear nothing of a law of m 
mon s b tempo 

law. Ii baa also be 
b repetition of a miracle would convert it into a law. 
.And inde I, • \ lal anal 

in natun I h in the form of \\ Ii;'! ifl called 

i <• germs, [f all ihea 
wer< . h \ would : 

ed i ' 

1 1 
ide. I' 

[ of in. 
ly. [t is i 

fa id. -til \ r. \ 

id v. ill • and \\ ill i 

end •. Th d punishments of faith 

I i • thai doubU is con- 

Btn." lifi( <! ill 'iinl 

Unci -in in i!i. 

fo d under tin ga p 1. 

Bui the mind <»j" en.- brought uo law 

. or before i( \& settled ii] on the principle, — 

in eal mea( s unclean according i" the law may I'" 

• 

sin, foj in 



rHE LAW OF FAITH. 143 

The rule is, lei every man be 
rul!\ : in his own mind The la^ offaitfa 

onfidence al o. \ man \\ b 

thai he is aeting i ighl may be 
mi afterwards be c I ; but 

"ii will not affecl h 
, P . u I \ eril] once thought, I 

ny things contrary to the name 
Nazareth, which things I ' Had 

he done things much less criminal in their nature, 
without thinking thus verily or nol being fully per- 
mind, hi* ity might have 

lit Dot have been able 
I, — I did it ignorantly and in uhbelief. 
lv with our i 
apt to 1 1 

may 
better light as hi i mi fi rt one, 
is not his fault The miraculous interven- 
er in the call of St. Paul did 
n him without faith. " He washed away 

his lling on th name of the L rd J - • of 

whom he had heard and in whom h , nor 

wa* rkward after he had b 

brim w iih his mouth 

divi .' the tli 

in all, — past, pre tent and to i in- 

terested in the post and the fun n the 



Ml DISCOURSE SIXTH . ' 

present. T sted 

t »ple to make religion a mere thing of a 
—a mere passing occurrence. In this vien 
it ih ■ bul liltl and 

pron nd much 

h. Bul the Pa- 

and his tender mercia Ml 

nd alva 

. , 

and Tl 

ham with Ai St. Paul 

. 

hed 

• i !, 

.1 shall II ( 

I 
and il»' i 
raith of tin -•• w h 

of lhal 

the 
in tl < >ui faith th< 

and 

- 



1 45 

: ft ; 

flesh appear, 
r last, — 
I ..» ' thj promise -till Is h. i 

I o-day, 

ilh U okfl for nod hastens unto ibe < . 

lay of God, when ihe heavens shall be 

qI of a day < f judgment 

wli. i . j shall come to lak( and to 

I in all them that believe, both for his 

and. bis grace. The law of faith is, that it 

mm Id fasl with a good conscience. It is 

r of being lost in this world and is 

i probation. " The trial of your faith 

being much more precious than thai of gold Lhal pe- 

. though it be tried in the fire." ; - ConU ad 

r i lie faith." " Striving together for the 

pel.' 3 "And have overthrown the 

faith of "They have made shipwreck of 

the faith and a good conscience.' 5 The e and 

olh< ; texts prove that it is not the confidence of a 

which finally saves the oul, but the confiden 

o the end. The ' liv< d 

faith — ■ 
I 
had failed, I itinued to pl< 

I I 

in to I uliar 

13 



1 It) OI^C V R 9E SI XT TI . 

temptations respecting the practical law of faith. 
iQomiaoism, that is the making void the law, 
i faith, (from 

from the earliest times. The text evidently 

it. Faith in the 

i qt the A i ; be 

i:i with the continuance of the ncri- 

.1 the principle of sacrifice 

Liu establishe it. 5 

raak fulfil (to the 

The lav i . 
thai v to p urdon oi thai redemp- 

tion i Bah ati< q. x ^ 

the 
i law 
• I.' .!i . i 
lav I law 

i ' * 1 Willi 

., ii can rna i no ob i to the 

giver. Ii ia remarkable thai faith this 

j princij can ha\ e 

\\ ben the buu 

p 
bin d act 

and } !<>jn rty. It is not th in them- 

law 
or an} law. The lei 

ided thai a m faith in him 



LAW OP FAITH. I I « 

M point in the argument i i, thai faith 

uthority 
ihe believei himself. 1 1 to come '«> 

judfi 

M\ must i 
the body, and nil be jud 

common remark that the 

to ou faith. And why should it be I iffaith 

- make void the law bul esiablishes ii ! In 
day of ur conversion we are justified, but no; 
In ihe day of final judgment we areju 
by the e\ \ r is 

held bound by hie faith in ( 'hrist and so is under law 
lo C but the law of Christ is moral and spirit- 

ual, u art made whole, — sin no more 

me upon dice/' " It is better for 
i have known the way of righteousm 
rj after they have known it, to turn from the holy 
'I unto them." Suppose two 
; the one having never offend 
and dp who has believed and obey- 

ed according lo the law of faith. Can the former be 
1 and the i ther condemned ! What is he 
to b mned for ' I '< Not bo. \ I i 

hall he then be con- 
demned for I of faith I Nay, u Th 

fulfilled in us \ in Christ Je8i18, who walk 

not after the flesh, but after the spirit" The law 
then, is the stan lard in the day of final judgment 



148 DISCOURSE SIXTH. 

The universe is supposed to be the ob and 

the approve ra i f the final judgment ; but they can 
only appro, to law. The works shall be 

man lare them. So the law 

of f wiih a future judg- 

unishments. 
doctrin nee of faith also claims 

fention. 1- not ihis long controverted subject, 
I] that I: 1 and written upon it, 

ing it to tin 4 , law of faith ! 
\\ Ini N the inherent tendency of the principle of 
faith in I I- it t<> conduct 

mind to Leof uncertainty I 

an- . mU6t ii"t lh< and iv- 

lati< ! I 1 [ow in don!.! 

t<» faith i i. i i.i. and uncertain- 

ty I V, • but on i or aii- 

BWer. I Lurally related to unbelief or un- 

certainty, idencj? of faith i- not to doubt. 

I ' i' and doubts may re- 

main ; but they rem parts of unbelief and not 

iih. 'I'lir ; of faith inn-! tend h 

ihera. Faith b< 

This is (he law of pon- 
im faith, as aarb 
not i"; 

faith, in which the mind is conducted to a Mam 



, LW OF FAITH. I 19 

bt. Nai 
do longer doubl the truth of celj tial ol en ation. 
The che ubl the result oi h eri- 

doubl the length of 
nuse after h< 
I [led triangle. Bui ll 

\\ !iy cannot a belie\ i l 

'i faith as do longer to doubt thai his 

[iven ? The cause surely lies not in (he 

law of faith, [f there beany cause why he cannot, 

it rausi I" 4 in something external to faith or the 

mind. The power of faith over the mind ia 

'. Great, is truth end 
mtl8( pr I is the evidence of truth 

bl to bear upon the mind 
it ii I fnbeliel is aol irn sistible. Th< 

from an open trial of 
Dgth wi ice. It dare not look demon- 

face. The law of faith is pro- 
fa to faith, as it is written ; 
the ]•: t shall live by feith." There is a progress 
in : a. The I* ing of < ! >d, the Mediator, and 

the Holy S| d in - ucc< asion. The 

law in practice, of the ( Sospel. 

faith, and jl 
on. A belli f in one truth 
lier. There i wth 

in gi i in ih«- knowledge of our Lord J< 

risk W plan i f lalva- 

lion, can hardl) fail to p (hat work | rin- 



DISCOURSE SIXTH. 

ciple could have had no adaptation to it, or to the 
develop* m< nt of (Kith in the mind. The expane 
nature of faith seems only to be calculated for an 
increase of i. Ige. 

In i rtain the law o( faith, it 

will QOt only lOUght 

infoi le written text of revelation ; but 

lod of natural philosophy 
to seek for information inexperience and observa- 
tion. Bui in so wide a field time n usto ems 3 
in ;idents, and allusion.-. But 
thai the j u distant w hen some ru 
ter genius, bj d of experien :on, 
will 

f;tiiii 

exai inductive elf 

Ci ii. Januarj . l 9 



SEVEiNTH. 

i 



r 

lustii 

i •' th to be i 

|UFtj ami th( 

! for a iheori 
u this lex! I Why ha > no i - 
en founded upon i f ; It 8e( 
If. ! )<» 
of faith . Qg the sins of men 1 

]{<•! " All have sinned and come I 

:." l< a formula needed to expi 
the ion of the mind respecting grace and re- 

n ? Can a better one be found than, 
ified freely by his grace, through the re- 
dempti« n lhal is in Chri J Who that rei 

this p sage can he] i\ ing thai fre< and 

red« nnscriplural associations I 1 

have the poinl ; whether the 

I * nol settled 

be -i prop 

i 



i.3'J D t S C R S E S J 

blood, is ao I part. Faith id his blood could 

to show how gi 
men should die. Can the 3, which hi 

continued so Iod fien with so much vi< lence, 

vhich sins are i 

\y than b) ihe \ i iy v. 
>u 
-not the remission oi 

And 
r the justi ■ • < f ( iod is in any w ise iii i 

tied l>\ I thai b i 

111 I e m ' him ll lI be- 

be infen al it 

faith in J< 
red lo I 
"G nil the 

meanfi thai the wicked 

Lh shall d il' ii be 

N >> in n • all 

bearance of 
God. mtrolled oi led, 

red. Punishment oi 

the 
:i and fii 

ihrough imn jut- 

lice, i i it. Ii i mi, 

to li' 1 ; no! imj i foi him * 



m \ i N <, i • \ i X ii • 

i re ihan im] Ij l< n; it 

imp on. \N hen 

God in at man and not 

me chara 

d will be 
I- not ! i partiality, ia not this injusti 
The inquiry ia anticipated, — " declare, 1 say, at 
this lime, hteousn< This favored Binner 

us. God ia just in justifying him. 
Heia fai hful and just, to forgive us of our sins. The 
unbeliever cannot complain of the partiality or in- 
of God when lie sees the believing sinner 
himself excluded for his unbe- 
There qiu I be no ground, no cause to su - 
in the displays of bis mqrey 
and But there must be an obvious, a mark- 

ed line of distinction between those whom he blest 
.. horn he blesses not. No two belie\ 
of equal faith can be differently regarded ; and no 
two im! i lie vera can have separate lots. If all the 
world have sinned, and God makes a church out of 
part, and leaves the other part without declaring any 
man however unjust himself baa 

a <|i ■«■ in oiii' rs, complaints will 

nd if tbey are not anticipated it will be 
icult to answer them. But ; ne beliei 

, and oth< - not, .-.ml some unbelievera con- 

: mind all 

But tbia can □ his 

righteou declared aa forevei to prevent his 



154 D I 8 C OURS E SEVENTH. 

righteousness from being impeached os the justifier 
of him who believeth in Jesus. 

We now proceed to inquire about the faith wl 
renders Lent with the justice of 

God. This Faith is in Jesus. On this point the 
text is explicit [tis-u iu il I 
act. and Bui should they not 

continuous throughout the 
period of life ! But there musl l>< i a beginning 
faith or of i'» lieving, and ' : time of 

sins that arc past It is hat 
coii "ii" -in- of ;» n life should 

begin to !>• i hen I; and 

be remitted, from time i<> lime by d 
until th L On tl 

much confusion in many min Is. Th( 

lance to the 
tntaneou 
though they reallj conceived, that sins wl 
I lly to be remitted, as il 

meal. And yel il isdifficull to imagine, how tl 

uld seriously think of defendii 
mi" udiced and 

refl aind must be brought to the ion, 

thai the f sins thai are p be one 

entire and i ensive art of grace, al one time. 

Repent rtainly intenl 

ally com] rehendfi them all. No truly a\. 
and convinced sinner ever thinks of repenting ofa 
part of hit sins at on 1 : time, and of other 



TIFYING FAITH. Loo 

There \- a daj . an hour, a m 
ute i ble, when nil the iin thi I ai ■ \ 

hie \\ h( re remitted. < In the pari of ( Sod, 

inl meets with no difficult 
[f th< ■ i ] pi /entive, it mu 

i r belies ing ; but faith in 
b fact, or m an offered dw or, ie no -i<>\\ 
and oue ocess. Ii is an acl of the mind or 
tin light, and may be as quick as thought, and the 
lent emotion or feeling may be almost as 
tntance and progressive ; 
however, have found advocates 
in i i " ka i nd in pulpit- ; and a strange com 

-ini to follow them. They may 
mournful ■ ; — 

I , slain, 

i I i hi ! 

lie case clearly, — that we obtain 
ii oi sins through faith in his blood. 
f< w, perhaps not one, in their first experi- 
h, have an enlarged and a 
ral view of all the bei nd modifi 

lib, or of all lh< 

w hich faith ll< d 

into e. Tl:< id 1 in his 

.:. A\\(\ few i n occur, 

in i all the 

dec i faith, in the other two offt i . [l is in his 



156 DISCOURSE SEVEN 1 

lood. 
c: He loved us, aiiil washed us from our sins in his own 
blood." "They washed their r< 1 made 

them white, in the blood of the Iamb." As a Pro- 
phet idictions and Iha liev- 
♦'(1 ; and aa a King, his auth Ian s n 
be so believed as to be obeyed. N • in the day 
of conversion, th of many 
things p nlainii offi- 
9a\ iour. Bui if mid 
nol I"- justi ! he 

of lb tfied be- 

in (his world. T 

(. — 
"In i horn we h 

I 
manner, lh< ied wilh 

ihe 
h of ih 

icial 
I 
■ in ihe n the 

first impul i which and 

n. I 
• and the l< ri- 

al light, ' 
though both ill' 
t i perceive all ll 

or in \\Ii< le. I lion 



j D8 Tl ¥ ft [NG FAITH. 1 57 

or i i of Bin i thai are post, ia nol ilie act of 

the mind, but of God, and with him, it admits of do 
detail* The merit or the redemption price is all 
ji ocured and ready, and is w apprehended by faith. 
Pardon or f of sin ihen, ifl not be con 

mt. between debtor and creditor, 
in which the debtor pays in parts and lake- receipts 
w liif N.r pays, leaving ihe balance due still stand- 
ing ttgainsl him. This answers to the opinion of 
those who arc charged with holding salvation by 
works or legal righteousness. And it is against this 
opinion or doctrine, in some one or other of its mod- 
writers and preachers, who arc 
called, or call themselves Evangi lical } so frequent- 
ly deel lim with the utmost vehemence, and who, 
o in opposing a common error, 
<:d among themselves in com- 
Our truism is, — repentance may be a 
work of y< u but temission of sins that are past, 
through faith in the blood of Jesus, is instantaneous 
and complete ; j .i i ir 

It is however un interesting inquiry, whether jus- 
tifying faith does no! imply or include a disposition 
or willing i know and believe and obey, to the 

fu] extern, thai Jesus i set forth in the gospel, in all 
I 1 iei ii l" 1 mppo ed, for instance, that 
rsion a person should know of a cer- 

COmmaod of the Lord Jean, which he was not 

willing to obey, or of a certain doctrine which he 

was not willing to b< lievr, though neither of them 
1 I 



158 Discor b P t: . 

were connected with the belief that ihe mail 

lias power on earth to f< 

unwillingness be an im 

justifying faith ? ( h\ e 

doctrines should A n, 

WOuld DO( a COD8CIOU8Q4 58 to 

obej or to belicv- them, throw 'id into j 

plexity, respecting fo 
ae of its view- 
- of expert 
lion. The prejudi 
of circumstances, 1: 

;ind well her and 

Li,' v Bf Of all h( 

Ii becomea i 

in judge i 
tiers. T 
gather it from tl 
1 our knowled 
a willi;- 

y truth of J( 

I . I 

nld ac ii 
That th«' bdierei h 

. will ap] • i from the 

: lith an obedi inciple I 

Iti- an obedient principle. If a i!I- 

— bill a I 

-h pled and 

not according to what he hath not. Faith and 



i m . 1 59 

then Rfighi ( I i 
die rebellious ? NTo. 
■ r onedi the world, 

neth the 
\ cili, thai J\ u is th -I of 
|] :. • 1 Je iii through the regeu- 
bful unto death. The 
more evidence wc shall find 
io convioc sing knowledge of the 

Lord and Saviour will require a corres- 
our faith. It is comforting, it 
1 the gladness of that 
lew the Lord, when iirst 
we ; bul when, in the order 

of i may be called upon to follow 

I the utmost measure of faith 
in b vet all things to the church, 

to the believer. 
pproach of his martyrdom, says, 
the faith." He had kept that prin- 
d the enquiry, — "Lord, what 
>ii have me to do ?" — an enquiry which 
r the declaration, — "lam 
He had kept that 
dy to acquiesce in the future 
— " I will sfa 
suffer (or my 
\ml had kept, must 
greatly sti 



160 DISCOURSE SEVENTH. 

ened, when the time of his departure was at hand, 
and when he was ready lo be offered up. In no 
labor did his faith fail ; in no Buffering or trial, did 
he loose it. There was indeed a crisis, in which he 
became importunate in his prayers, but ihe answer 
was, — u my grace is sufficient for thee, my Btrengrh 
is made perfect in weakness," — and it inspired new 
fortitude and new joy. The justice of God is ex- 
emplified in justifying the believer in Jesus, in all 
his labors and sufferings, and in all his triumphant 
anticipations of death. Such visit ns and revelations, 
Mich miracles and providences, such wieh 

deliverances, — did they n« i jostifj ihc laboring and 
(lie suffering believer in Ihe Lord But if 

so, then God's ju sd in such da- 

plays of grace and power, to a persecutor of the 
church, to a blasphemer who had pi i injuri- 

ous. This difficulty has often been felt, and at- 
tempts been made to meet it, by offering si a i 
im, — M the greater the sinner, the greater the saint/ 1 
— or by illustrating tin 4 parable of the two debtors, 
the one owing five hundred pel 'her 

fifty pence. Preachera have been bean) to exclaim 
from the pulptc, — who would be a fifty pence 

ner? M This is not St. Paul's manner of « 

the grace ol God ; he dors not tlms leave the 

of (iod liable lo any imputations of coi 

but as one speaks, he exhibits the divine attributes, 

as full orbed, — 



J V PAI1 

In 

^.\ 

e been Dearer ihe 
truth, i '« i" the believer, ihe 

the ;>:n f ." The greal persecutor had become 
Le b true sod of Abraham, be 

_.i< ry to God, But he says, 

\o many words, " that he is under law to Christ. 7 ' 

He fought the good fight of faith, under the captain 

of his salvation, an.l of course, ill obedience to his 

•nl« rs. lie went not to this warfare, according to 

i will, any more than at his own charges; 

e him who had called him to be 

who obtains remissions of sins that 

v die and go to heaven. But if he does 

not die, immediately after his justification, he must 

so live, as to be able to say. — u nevertheless I live, 

not I, but Christ liveth in me; and the life 

that I now live, I live by the faith of the Son of 

God, who loved me and gave himself for me." No 

man can ith truth, — I will live, — and not act. 

Life is emotion or action. And this is as true of 

the life of faith, as of any other mode of life. St. 

il faith without works is 
- not die and go to hea- 
ven, i to work. His faith, if he lives, 
mu- or i! ransl die. But if faith lives and 
works, it ought tu work to some purpose. Nature, 



1 62 DISCOURSE SEVENTH. 

reason, grace revolt at the idea of labor in vain. The 
faiih of the believer in Jesus takes on (he form of 
obedience to Jesus. Its lift is a germ o( obedience 
to him who calla it fortli to himself as its object. — 
The man, who is the object of his own faith, will 
obey himself only. Now all the atl and offi- 

ces, and titles^ and relations of Jesus, cnfl forth the 
obedience of faith or of believers, to him. I! 
head of every believer, and oi all believer.- collective- 
ly in their social or church relation. He is their 
benefactor and protector. Their happiness and 
safety are in, and by. and ih rough him. Christ is 
the head : 1 the b( dy. All bod, 

their head ; lh< to their on. 

Hes jth or (rust. Every 

inunity I irnor, in time of i 

for protection. 

God justifies believers in J< sua n< I only by the 
remission of rins thai are post, through faith in I 
blood, in the day of their conversion, bul in contin- 
uance; because iheir faith in his authority and 
grace preserves them against sin, andassisli them to 
obey his laws, or to walk after hi Spirit and not 
after their lb b. The law of hi Spiril of life ma] 
them free from theii Ian - and death. The 

• lical men, in main- 
taining that all the merit of the g< spel con 
pardoning Bin, impels them to maintain, or to -peak 
as though they meant to maintain, that there it no- 
thing but sin in believers. Others, shocked at this 



I f . 

. have manife* l< d n i I il, in maintain* 

inhere n( righteousm 
ihus dh ided, bet ■ ■ rin< i of 

■ 1 1 1 y 
and feelings, the foil 
I >\ h< reth j n ill I ind : 

— M him, lhal hath power to stablish you 

to my gospel, and ilie preaching of Jesus 

Christ, according to the revelation of the mystery, 

w hich was kepi secret Bince ihe world began, but now 

is i! 1 mi he Prophets, according to (lie com- 

mandenl of the everlasting God, made known (o all 

for til* 4 obedience of faith." Obedience of 

faith is neither imputed nor inherent. It is from him 

w I:. to establish the believer ac cording to 

" But the God of all grace who hath called 

nto his eternal glory, by Chris! J us, after that 

ye have suffered awhile, make you perfect, stablieh, 

len and settle you. To him he glory and 

dominion forever and ever, Amen!" "lean do all 

things, through Christ who strengthened me." Tak- 

these and similar texts into view, would not fife- 

/ righteousness be more in accordance with 

tli in, tl ler imputed or inherent} — derived 

from the Lord Jesu ( ?hri st, through faith ? So, ihe 

ye are the branch 
— pi upon the idea of derivation, rather than 

the oth( r terms. 
The term ju ion with 

infection. k - II" was delivered for our of- 



DISCOURSE S E V E 1 

fences and rose " And 

lin, with faith. : * Being ju bj faith 

our Lord J< 
rist 5 ' 1 il includi - the 

pardon ndi 

lioiL ( • n ili- 

t<»i unri 
teoufi to ofl 

" B lue time, 

A in rain in th< 
prin . • w Drkw w 

ten the 

1 






i i 

• | ill in in ud it 

b 
to ii the <li\ J: 

them I J< II e call 

Lord and I 



JUTIPTING FAITH. 165 

Ihn if I am 3 our I tordj where is mj honor ; if I am 
your master, where is my fear? Jesuc must be 

j ed. " [f ye love me keep my commandment , w 
All thing* are ; oesible to him that bclieveth in Je 
II; name, his all prevailing name, can give 

iction and success to our bes( endeavi r . W nh- 
out him we can do nothing to religious purp 
r V\\c justice of God would be a consuming fire to 
all other merit 

In illustration of derived righteousness, truth may 
be an example, as the analogies, though (hey do 
not universally hold, apply in the leading points. 
Truth ifl neither imputed nor inherent It is ob- 
its author, by derivation, and 
cam derived without faith in him, as its au- 

thor. To take hia y kc upon us with an intention 
to learn of him is to believe in him as a teacher. 
"fit nothing by teaehers in whom they 
4 no confidence. Learning is a slow process, 
and calls for constancy and perseverance, as well as 
strength of faith. There can be no inherent truth, 
where there is no inherent knowledge. Ignorance 
is not truth nor the parent of tiuth. It is only 

ong certain disciples of die old mystic and phi- 

phical schools, that appeals are made from writ- 
ten revelation to lie' tight within, or that natural 

elation is | referred before the words of the great 

teacher. The whole intellectual nature must be 

brought under the yoke of the me< h and lowly Je- 

ther with tie h< art WTiai i ' ! '. I fiiat 



LOO DISCOUB : II . 

prin 

I truth, the milk 

full 
it to be 

. 

with 

it. 

. 

I 

.1 

. Itb 

. \\ !. 

I 

I 
miu 

I! 

. i 

to l( 

j 

t] in 

it, will 



\ IT If. 

in i 'lr i 
.. Faith 

;ul. 

their ju 
I] claim of j 

-his b( 

I 
und 
die 

the 

Th edin 

lure 



HJ8 DISCOURSE SEVENTH. 

and spotless purity of life, as the holy, harmless and 
undefiled One, separate from sinners, made him a 
suitable high priest for us sinners,-— the just for the 
unjust But in so div as believers partake of this 
holy nature, they derive it by sanctification, or be 
ing made holy. 

Tin- J . and the ( ientiles, to whom the g 
was first preached, were familiar with the idee 

vie; The r D of sins thai are 

past, by the merit of bl me 

analogy, with i ncrificial altar; and every 

I - Eloman country abounded with all 

and prie is and for sin -. The peculia 

of the wlnn it n is first pr 

. . but in 
tea G forth his Son to be the ; 

pitiation thi a bis blood, Lhj u I. hi I 

as that arc ps *ed." 
It was, in d< Lime, hi 

1 » 1 1 1 w I bad beard and known 

i Qough of this di Lingui bing doctrine of r< demp- 
tion through Lhe blood, the bloody death of I h 
upon tli and had t itfa - nou jh in il to obi 

the remi ion of their Bins that were passed, they 
were only b< the n hool of I 'hrist Th< 

bl led n u tus n ere nol indeed «'\ er to be unlearned 
or P nj they undation truth i, upon 

which the \\ bole i lure of kno\i led 

experience was to be built ; but they were not I 
middle noi the end, -■• not a th tugfa I bad al- 



i I i \ i :. I FAITH 

. : Lion 

ir own i when ll 

c thai tl oth- 

eded thai son 
i!i« Iiich be the firsl principle of the d 

Uin -ha\ in'. 1 ; become such o 

of milk and not of -non-- meat — aa babes, who are 
killed in the word of rij . The pro- 

,\ i!i in knowledge L= not sinful, 
it b • iiM . f -i it ia of faith. It is not the proud 

the exalting of the un- 
n above thai which 

et of Jesus, I_. 
hdeh remain after such humble 
ach reliance i a 

, have not I 

. ; placed to the account of 

-in had conic short of the glory 

. but now bears a new covenant-relation to 

■ ii 1 i r • iii of the Mediator. 

h neither p 

:i be derived unto mini 
rtal bodi lie knov 

ih may 
•• \ i 

i 1 i- ( }od v. ho ci 
in \ id to do, of his OH n «• 

i that 

i 5 



170 DISCOURSE BE? E X T II . 

th much f l* 1 1 i t . ^ M Be 11 i 

of the \ 
I? w ill be difflcult # to o] 
the 

iies( 

•! no" 

the n: 

rom the 
a to* 

I . rd J 

un- 

f in- 

■ in In! t] 

unbelief ers, \\ I 
to look I ill not h 

the tK will 

it, w ith 

It 



PH. I J I 

I Ihrist." If \\ e n 

W liii! !. 

would urel] b \ 

man thai the dec 

l»u the same, \\ ith and without q medii 
h and without redemption, or with and without 

ine of imputed rig h , if it 

w i re d de only to bear on the r< 

. and not to Bupersede future 
r the personal holiness of believers, 
ape, be le of 

the justifyii 

mI in e\ ery church, it 1 l so c< q- 

de the n( 
! and practical religion. i\ I only 
con! igSj but hooks on duly and devo- 

tion, ten Pound to abound with opinions and 

which confound the best of men am. 
. ali the worst, in such i 

La by whi as 

d thai all ! 

. ] oi ' kind.- 1 

induce a < li 
: that the theorj 

or • to 
the making iroid the law through fi ith." The . 
1m>\ undeniable, that thi 



172 DISCOURSE S E V E N T H , 

and prevailed, at certain tim( ;, to a mosl Injui 

• 
it v. ould turn 

the 
. nature \ 
it Bui it is found thai 

id of lli 
r inherent b i v. ell i i, in 

ad in p 

Do the] • al and 

the use 

' I M bai the z< I of lh< 

h all th till 

. e !" en 
much fi< 

' i in- 

imon in i .. ihr fi uil of 

not ii 1 1; 
E i nc- 

iril] be per onal. T ot imputed 

but imparted. k - [f ye I 

will 






do 

impul 

. 

Mil. r in \\ hich 
; poken ''. . rid the consequent 

n hardly be reconcih il with pcr- 

hearts, 

obj 

in the 

: ofjustifying faith, — " in we have 

through his bluod, even the forgiveness 

I priri- 
[uired in lex 

ran e; I 

id 

. for 
which *ii i onement 

L5 



17-1 DISCOURSE SEVEXTII. 

death for every man, and the common sentence, — is 
" the soul that ainneth it shall die." One edn merits 
death in the eye of iIk* law. I . 

• ! not the first -in, 
without encouraging the number of Bins !<•.- • by 
□ the ii" '. I lielaw,f 

i he n h men, should 

be bung, nine might be killed with impunit 

tun for tl 
derivation of wte notification, 

redemption, Bcult to mm 

uitable than faith. I i udea 

i 

ice. [l cannot I 

i . . 

hit I) .- en 
the giver of the 

humble, transmit i U 

If. 1 1 

look- tO J 

I <lir. 

\\ 

the i ' in the - 

pel aa sinful, for ect of die Redeems r wa 



■ . .ti- 1 73 

[< u oi 

, of final judgment \\ b in Ll 

oi intention, to speak aftei the D l, in 

\ n\ | ' and oi 

iple of must have entered 

n. He will ju Ige the world in right - 

!i equil y. Vow w 

»f ihe Ajitinomian respecting the nature 

;c to be adjudged in the day of judg- 

ii ; [s it tliat no righte that 

but the righteous acts of Jesus Christ, im- 

Bul to prove this to be (he 

.1 doctrine of the justice of God, must not 

t£ not onl) be explained away, but 

■I to deri\ ed righteou .. - . 

•in Jesu ( 'In!- m a 

■. ' the believer's <>\\ n by experi- 

■■•. m ig in his a and in his will. 

II r ! ives if as a—— "good will doing service.' 3 

The declaration is, —they that have done good, 

shall enter into life. w * Well done, tbou good and 

faith!': 1 1 servant, enter thou into the jo; ! ,<>!•.!:* , 

re is, ind< ed, an im . different 

e commonly receh ed. v * 1 o as much 

ae i . j e have done ii onto m; ." 8 i 

■ i cold .• i to one in the name 

a (i hall not ird. Instead of the 

nil humanity to the believers, he regards 
them i . unto him 



170 DISCOURSE B N T 2 1 . 

All are, — "justified freely by his grace, through 
the redemption that is in CI and 

Gentiles are con- ight of God, 

and a eommt D !• lemption is pi for then:. 

forth in h !.— *• lodi 'hteous- 

the forb 

in i!: aer- 

cy and Bal God, bj 

cr and v 

iffer- 
in 
Equity, in ■ rcy for 

the n, w !i- i: 

,1! by i uiky. He i 

ho I elii ' 

b i a 
deed : lo ihera, v. bo bj in w i !l- 

ry and h 
: but unto ihcmt 
do n i i I < j the null:. I 

digoation and wialb, tribul juieh, up< n 

aveiy soul of man, I bat doeih evil, of the Jew (5 



it hon< 
\ man, lhal ' -<l, i > ih fin t 

uo I- peel of 

3& 



DISCOURSE EIGHTH. 

T n B c II B I B T I \ N C II \ B \ I T B B 



tlii- tin 1 

wisdom, i 
i,» the v 
abundantl] 

// I 

Happinese cannot exi t without self-c 
and self-consistency is attested by th e. — 

Not only peace may fl m the testimori] 

. an 
active state ol h i ai of 

vim: in ( Sod, of rejoicing in the 1 iord always, of 
1 for lia\ ing n,)\- ,| the atonement, of 

rejoicing with joy unspeakable and full of gior) , and 
in the text, of rejoicing in the testimon} oi 
conscience. These causee of joy must be in har- 
mony with each other, and the failure of the tatter 
would derange the n st A food co in b 

litable witness of simplii rity. 

[f ii testify of their d 
cy must follow. 

The new relij 

from an old religion. He mad 
ha] pinese in hU new religion. Bui how could th 
professions be admitted by the p old 



could ihey admil thai be \\ i nci- 

f !ould ll 

be 1 i all . happiti 

rablebeic 
in I St Paul evidently m< 

on by the ph • nol with il< 

bui by ll of G '." This Saul 

ofY would not the Jews say? — this disciple 

o\" Gamaliel) this Pharisee bo conspicuous for his 
law and apparent sincerity has 
ren< the legal sacrifices and ie teaching a 

of all their merit ; and yel lie re- 
has found a happy n 
t be all b< 
or hypocrisy. ay, — this is 

y hypothetical ; it is not 
in' ::!ioiU ourselves, it is 

not from a bad conscience, not from a confu 
or disordered state of mind nor is it to be traced 
to ' li or political calculations. We are nol only 
simple, identical in our intentions and piously sin- 
in ii:t' world and in 
i ated by ;e of 

ctrine in th( man 

w ho old religi< 

. 
is ;• te \\ bich need not have 

o gn e if an application. The 



i SO DISCOUBSS EIGHTfli 

that a man of an ok! church went to a man of a new 
church. The latter when questioned by the former 
h admiration of the prayers o^ his church. 
The qu affirmed, that they were all stolen 

from lie man of die 

i the 
Tl reply did \ the ch 

the! Q the offence if it did not 

taken from an old church 
or witb 'iiii a new one, 

. Tl 
tuldap] 

i the ne 

. 
i 

ne another 

i ut their and the dit ine 

known to >ody, T be 

U) be in tran • ity 

till be co 1 wit bout 

, illinc ill 

. \\ iih iheqi 
lion « y i but Lho 

thin o will 



HR1ST1 UN ( B LB l( TBlt 1 31 

i ing then il cl of property or the right oi 

their <>w u inrins and names and 

I remains as a basis for b chi 

dan and .1 i. i . m B j th< pace of 

have had oui i a the world i 

tundantlj to you ward." We rejoice in the 

ad in the consequence. a Our rejoicing is 

this, the testimony of our conscience.' 3 We have 

elves and not in another. We have 

in our own bosom, and if conscience ho 

We rejoice that the gn 

icacious. By it we live 

! ; but more holy still in the church* 

• of ( Sod 1 How is it to be 

aning of the wonl grace 

a favor, a gift." By grace 

dj — it is tin* i2 i ft of God." u Ye know 

ilir f our Lord Jesus Christ, how that though 

he was rich he became poor, thai ye through hispor- 

Jit be made rich." The grace of God and 

faith can never be secularized, — if one may use the 

Word. The identity of the believer can never be 

in a partnership. No doctrine is more fully 

that of the indii idual accountability 

of e •- the judgment seat of Christ — 

The Jewish church waa in several respects a politi- 

Their principal sacrifice was national. 

of ( lod'sonly begotten Son 

liiin, the spiril of grace 

with which believers are baptized, and the gift of 

16 



DISCOURSE EIGHT I 

eternal life through Jesi ' our Lord weir not 

arty of the Jew ish ( 'hurcb nor < f 
man or body of men. " In Chri 
Jew HOI I 
i noi free, male i 
tiona are lust in that 

of tii' 1 fab ! '«'' n bo • \\ hich 

way wenl the spirit of d 

to foundati m in I 

. laif. 

The church i 

the I '• W< 

thai through t] 
Christ we shall t» 

The Apo of 

lonial v. i 

' D ' l (he 

. . ■: ■ idj to \ 

a aew creature ; old tbii " B 

i all lliii 

church," u In I Thi 

i 
whom the M- the 

The gi id. 

By the £race of G 

illy in ihem to ill 
iip. They hid the witness in th die 



I ( II LRAOT 

rid and in their 

mu ■ 
course with the world and with the church. C 'I 

opany with the men 

i i ; this world, for 

out of the world. JiiH i 

brotherly love, I have no need to write un- 

i of God to love one ano- 

Duty naay call ua unto the world, but 

choi ill us into the church. 

M W nversation in the world, but 

[" Always pure 
rid alwaj ly sincere letusbe, whe- 

with whom we converse be had or 
Between the sincere Jew 
Christian) there was opportunity for 
dom. Between 4he professors of an old 
I a new one, there are many occasions 
ptation or for offence, for there is great scope 
for hopes and fears. Faith in principles and mo 
severely tested by the artifices of lo- 
inty of results. And in propor- 
are the joys of suc- 
of success. To 
I in thi , this world of Bin and 

I world by th 
od conscience with 
with a world of trit 

new brotherhood ; and 



1S4 DISCOURSE EIGHTH. 

in that brotherhood to find the testimony of the 
conscience strengthened in the sufficiency of the 
grace of God, are causes of rejoicing indeed. Every 
person who is fully persuaded that it is a duty to 
submit to an expulsion for wcc sake, or to 

change hie religious fellowship from one denomi- 
nation to another, must so count ihe cosl as to place 
his sole reliance upon the mace of God io ensure 
success, otherwise, there will be great danger of be- 
ing betrayed into fleshly wisdom in some form or 
degree. Simplicity ami godly sincerity will bo be- 
trayed or defeated] if fleshly wisd< m is made auxil- 
iary to them. It is a deceitful alliance. This ac- 
counts for the constant and i manner, in 
which the auihoi an 

upon his disciples the necessity of forsaking all to 
follow him. He knew what was in man, for he 
knew the hearts of all men. But human 

are alike im Ml kinds of er- 

ror as well as truths reduce themselves inl< 
in the mind ; and the minds that Bustain them 
com the parts and all the i ads and 

conclusions. T ified 

the t.mth of tloir vs^ce. " Tl 

thinj I :i unto you, thai ye Bhould not 

be offended.' 1 u They i hall | ui you out of the 
syni yea, the Lime cometh that wh 

killeth you, will think that he doeth ( ! 

New denominations may arise and small ami fei 

ones may revive much fester by the wisdom of 



H ABACI 

Of I lod ; bill lii 

mi the mora i 
\ incerity be enc 
>n. The DOthing contra y to 

lestimo i] > ince. ( h wrm 

in. i, i final succei ; and in 

dii honesl meanfl can hardly 

,1. Flattery of pride, gratification of 

, and in ace of deceitful pi 

• d by Lhe accumulation of numbers, 

Ith, and 1 1 i old establishment M 

no( the grace of G d do < fery thing for those who 

red the loss of all thing 
Must ii not be to tin",:: wisdom, strength, motive, 
; When good men renounce the causes of 
the of bad men, il is not to be Supposed that 

■d without any causes. Truth the 
truth of fion, is God's truth, and 

Chose who ei can consistently look to God 

fur help in ti need. Out of his fulness have 

ill recen .ace to answer grace. All 

the holy or virtuous qualities which compose a 
good man's character are graces or fruits of the Ho- 
ly S{ 

Th i the Apostles and their 

M ssiahship, were 6 
ndly, th . Some ofthe .' 

he ( 'hrist, bin : ' his 

prie : not rely wholly upon the 

tot let all the old thi 
16 



1 S6 DISCOURSE EIGHTH* 

pass away. Now if ihe Apostles were right in af- 
firming that the old things had passed away, they 
were right in the conclusion that all things had 
become new and that all tilings were of Chris! J 
sus. The sim| licity of this plan in comparison 
With the half old and half-new one, is very obvious. 
The whole of the | od all the i 

it of sac; i die Messiah, and the 

mortal priesthood of th i 

A conversation in Ives men wl 

have deviated from and 

in his control The Apostles like ll 

Lord hfl . lure the contradi< the men of 

the i was much 

nly 

but in al 

The offen was, that th( y wool 1 not 

hold their ] not 

They would c< i of Lheir n 

n utl.l ; i with the J< ws and 

if they refused then turn to the I Sen! 

Their C ition in (his world 

whose prejudices and passions were in i 

ll- n!. Hen e the term convi i 

Hon is used not m< meaning apart of hut 

the whole of the moral Lment ; I 

probable, thai if their ministerial duly had nol made 

it n y would have been apl to shun the 

contradictors and bias] of their d 

The account of St Paul's min the Acts of 



in ■ i ; 

\ I to it in his lett 

thai n"lii- doctrinal control ei i< I. 

n iih the world hit intercou 
i i n bul limited. 1 
ublic excitement and 

per and disj How nu« 

I ill" te in Biich c 

i d!y with ih< 4 lips ! V 

er railing for railing ! And h 
promptm sa of il. We have 

hi I d in the world, but not v. 

lom, With this we were opposed. Our 

:iis were acute, and argumentative; 

ii in- cultivated by art waa Limulated by 

or animal propensities. In our com < i ation 

in tl leu thi 

of dishonest] in craftin< ( I ntro- 

urea an I snta in common 

with war. The shame of defeat, the glory of - 

mot be wholly excluded from (he mind in 
the st rife of .words. Words may indict most pain- 
ful sensations. Religious disputes above all oil* 
are proverbial for rendering the feelii ible 

the malevolent >e of 

< • only corrective to I 

\\ hen two I 

nter into religi< l ition ; 

in il 

them i to -. i >- 

b nee, if not in words ai ling. 



DISCOURSE EIGIi Pit. 

Those men in the world who disputed with 

Paul, when all their controversial source 
left no life. He re* 

] il. i* il id him from 

d him t< 
turn and to ] 

for them who 

ami 
I (for th. : .. I 

my they did lb bal ihcy 

I tul !;«'\\ i 

. 

; the i burch. 

: . i ' ul • 

m Lhc i hurcl 
.. 

he 
ir writing to the en. \\ hen 

i. Hi !;- it overf r mutual saluta* 

home like bia fu- 
ren. 

11 \\ [( 

the j 

1 1 con- 

w hi D | 

enl h i . 



THE CHRISTIAN OHARAt I 

and unl Ij w e behaved 01 among 

is 3 r know, ho* we exhorted and 

iiil- 
. e walk \ of I Jod who hath 

HA unto I lom and glory." 

h may be regretted, that A] ad friend 

- changes and reforms have had to devote so 
large a portion of their time and talents to contro- 
versy ; but the nature of the case and the nature of 
man seem to render it unavoidable. The greater 
the truths contended for, and the greater the 
apposed, 1 he greater it may be presumed 
will be the of the parties immediately en- 

The matter in dispute 
1 the A] ad the Sanhedrim, were not 

me or forms or points of opinion which min- 

r to nothing good or great. The greatest and 
longest continued of all religious controversies was, 
and is, that between idolatry and the worship of the 
living and true God. Theism and Atheism have 
not given rise to so much dispute. Christian- 
ity a! e '. p had to contend with Judaism, and 
a now all the questions are no! settled. Politi- 
cal 1 bring them 
no : r on points of religious difference. 
Th tnong pi of Christi- 
II in activity. And ih< v common and al- 
most unavoidable conclusion of the observer is, that 
the opposite and opposing opinions cannot be all 



1 90 DISCOURSE lIG II T II . 

ht But there arc! few if any anion.; -ent 

reviewers o! \ who now n aintain that truth 

le of Lire 
ror • par- 

i) as a | 

thai of truth. 

■ 

ht. Th 
[ and i 

. ii and 
v had ri 
ft. il 

l 1 m- 

in the 
:iiJv in the chur< 

i 

imed 
the 

\nd in . 
i unite ' 



itterapl \ 

" 
end 

God. 3 , in 

life I tried in the fire. 

rim N<>- 
i al what ]' 

• an 

i in 
:i if not 

St. Paul's 

Iden. He con- 
sulted not with flesh and blood, I a\ 

hrist. J [e saw al i 
of Lb 

! in at- 
eventb c 

be 
But of 



192 DISCOURSE EIGHTH, 



« 



works, 1 s no mo ; otherwise work 

work. "It was impossible to reconcile 

die ice and the sacrificial works. — 

of l-\ sacrificial works of righteousness which 

we have done, but according to his own mere] be 

f regeneration and the 
the Hoi) ( ihost, \\ huh he shed on u 
througb 
being justified bj bi 

•■ ( lur re o c ng 

upporter 
ii. I of »•« 
e whom thej 

<.,i 

.lie illlin, h;,\ , | 

truth in • id of 1 1 1 1 < 1 i : _r it - • • 

ments in are not absolute, but r 

n\ e and conditional. Paul was once happ; 

altar ; but \\ ben he found another a] 
w hi. Ii those \\ bo contin 
e in the "'-I tabernacle bad no right to i 

w ith bi form* i i in 

: nth \\ ithoul 

• i rucifixion and bearing 
ur bim exclaiming, — ' w < Sod 
1 bould gl . e in ill- f our I lord 

i !" Happiness in chai 



\ e truth 
and of mainl 

B< iv. • •• M I d i!i" b( 

i) t] i 1 1 1 1 the mil 

or tiuth, I I Lble in 

r the I' 
- may am produce joj . bul 

j may 1>< 4 in the su ae \\ ithout 

ird to truth or error. Di appoii 

row. Ji 
ly* wisdom is inventive of sources and means of p] 

( funning and r il pander to mirth 

I >. The] v. ho re- 

>m love all its | ron 
all the artifi mind ; and all animal propen 

hip id quickly and 

tns. Thia wisdom (falsely so 
called ad n adun 

with ; ads 01 conn cont lu 

are. > e \ or 

nol i 

i ■ the f u . bu 

of all depnv 



DISCOURSE EIGHTH. 

pro; • I ,ct no c communi 

j <»ur mouth, but i uch as 

• 

li as maj mini 

the flesh 

i 

illO- 

d I QSC 

\ < i iMiiniii be 

two 
ttder 

i 

. 
i he i 

tend 
Ch them. 



w ho are 

;m\ thi 

wh< maj confide. 

in time i alion 3 could ind 

the ( 'hrist to refrj in I 

them their lal 
1 o • or r< con- 

;oni [need th 
be< n fi r 

a ler without 
i Ired ih' I 

happine 

. 

q and no! the things that are J 

I Jod neither or foster 

. There is enough for all, enough for 

of 
! the felloe 

church i 
of the ] 

. HOI in; I 

obej Ll 
in and Ministerial f< I hip 



19G DISCOURSE EIGHTH. 

liin rived fror ual influx ach 

time ardy 

ry hour aad the Ban, 

Bym i ings 3 in the t of 

and sub Se- 
ed him Borowin . 11 for th< 
whi< ke 3 that no 
Well i abund- 

. I in 
tjie ii'\\ chu "I m« tu- 

ber nee i'i' heir mutual 

r 
ikI gra- 

!i Of pTOtf 

ed find n i in 

w relation or lew than i and 

fh< in, 
• thai the kx I of the rm 

■:m. \\ hal I and 

ly unha] ; \ in 
1 1 the <-«»iii 

n ho w . . w hen ihe bi 

the hou 
and v. Id bund il i<> dwell i" 

in unit] ' A' i" iheir <»\\ n slio'w i 

nothing \\ i le and < m I i« mm in iln* 

estimation of th : than the chan i 

! j el in ■ 









1 name \ 
i mulation to the end of time, 

b 

ind 
for the pur] 
( . To thi 

he gave them a new i 

\\ e lay il i 
hat all ai ;hea 

w ill nded with li 

o the letter andspirit of this I 
rij Januar) . 






MS NINTH. 



1 

• m. m but d vn in 

I 

An. 

mon with i: 
J< ufl v. m ill-' Mes iah, but --ill held that 

i mment 
:u or 
irch. Persons i 

a 1 I to 1 

lhat 
beli 

in 
of the A; >wn 

from Jud 



NOW J , ; , - 

• !m' circun the manner of 

.." 
nination of Ch . an I 

ea or N 

I | 

nified hi 

circumcii ed in or 
ntly he argued i 
he | hat the I >es and the ancient 

of worship and government were r 

the m " Qsation of 

Messiah. I re nut only • 

omon w i 
also by most of th< 
nance of the law. T 
arried to 
eofviolei fnder this kin able 

ecution lie had suffered the loss of all thii 
bin ess did not I his 

ide. Ills opposers could take 
• from hi ich he \ 

willi . to me, 

all thic 

but 

illy 
I 



200 DISCOURSE NIX 1 

anticipated) (hat we are willing that wc 

experience with resignation and even wi 

cease in eilect to be it how is it piobablc 

to arrive at this stat< ind ! rhe answer i 

. * ; — for I 

Ige ' t ( i may w in ( 'hrist ; that 

I may be found in him, \\ Mi lb 
whi< I may 

know bim and the | and 

that I )i 

liction i 

not,: ded 

: the i ru i; bad a 

lie in 

. 

"ell'. 

. ; ad i 1 . 

qui 

i ihe 
but 



i B I QRISTi 

ion of i' 

I. i . a ho \. i id also but- 

Both ; 
1 

tfa in for the 
;— the on i ant 
pat( I upon them and submitted (o 

\,i willingly, — the oilier sur] I < onfound- 

compell ?e up the dear objects of 

I hope without a substitute or com- 
D ! r riie fulfilment of that memorable pro- 
like death which conies to all, but comes 
Prepared or expecting it and to 

to die. ; 

T re can he no doubt but that 

lerstood and firmly believed 

all the pred to the very letter, that noi one 

bould he left upon another of that edifice 

once o holy and so sacred in his own eyes, and 

in the eyes of his countrymen who believed 

that the services of that sanctuary made with hands 

would he continued forever under the reign of the 

Th< ion then of the loss or the wh< le Jew- 

w which was to be fulfiled before all who 
• and the ilfilment (^ 

whi i i other i 

I confirn lief 

that that polity to a different i 

The minds of all who understood and believed the 



303 Dl S C OTJ B i X T IT . 

prediction, were prepared for the consequents 
inquiry of the disciples by i ad 

of the world with li liction indi- 

. that their mil ting thai 

iah would reign in Jerusalem until I of 

the world. The i 1 

and government is, n< k\ to i ul- 

rid revolutioi 

complete l! 

nd the 
drove matters to afri x 

h Eto< 
is, than that tin llest 

re- 
Bat tli» i 

Th< i t the i ommander the 

temple from th ! 

the seventieth year of ( . \\ hen the I 

thu 

present linn lem ha n d 

by the ( ientile& carry 

iw int" i '! hi 

the ihe tru! 

Paul's i 

that the opinion of th< 

ous of the law, if true, would have involved im] 
.lilies. " lie lake th aw 



:nl thai 
Neither tl 

c m d< 

H Pi eel with the m< 

I. The true Jewish belie . • to 

! in a ni' >int oi' light. 

i and anticipated the end of the 
rid or church, and the resurrection 
new church. How eventful the scenes ! When 
lie hearts of unbelievers 
h fear, then lift up your heads, 
• lion draweth nigh. All that lakes 
pla my mi I of 

. that I give my life a ransom for the 
multitu 

dfied the 
, I count all tl ii 
bul y of the knowledge of 

I ' ordj for whom I have suff ed 

To know Jesua Ch 
him 3 our l( nowledge bj 

Leo 

natural j 
1 to a picture, 
hence th 
. Butth I 
of ( — the 1 

. 



DISCOURSE N I IC T II . 

Knee off. His kn< 

itt" ' magnitud im* 

■in him. The more a D 

;ii he knows himself 
to be from it But the more he kno^ g of .' 
Chi until 

he b( in me." 

We ' 

of him. 

rill 

Mill. 

In i! i i 

Lh( 

. 

and I d. Ii i> bed suited 

I to 
ible form. \\ i 

thin I lo 

113 of ' 

\\ 1«: rm of d 1 '. ii, 

in w de 

nth. II 

■« I- 
lui! bj 11 and live 

bj 
faith." I 



SRI 

which bi 'i iarer and nearer to the 

h, and rer to the author of the truth 

him : ' ! - i • in \\ born I hai e believed, 

I to 1 ;> unto l] 

i d unto him." W 

l Paul was blamel ■ 

remonial religion he had lived in all 

God. Bat the objects of 

were all beyond himself; he neve 

with them nor they with him, 

They were always ob- 

not of faith and hope, 

th why doth he yet hope for? — 

andled and 

; all thing- that wore gain 
to hi lung, *• so (hat he might win Christ and 

be found in him, nol having d righteousness 

whi< the law, but that which is through 

the I riess which is of 

God by faith." Th (strongly 

find. To fie I i i 
count ii The ri< 

uld 

1 
ed in their own did act ex- 



D 1 I N I N T 1 1 

I that the Me 

crip 

... | 
I . ' 

v, : 

— i i 

i then Li 

h i ■ 

i 

men, wl 

T 

quired the p< i 
niin | 



a 

. ■■ \ ; . 
. ed God 
teas. 
! qoI n 

ith i id 

I bt. To 

Til ! 

.. Tl 
i of < 
! to 
i 
irtu . [f th 

i 

ll 

\ of ouj L 



£08 DISCOURSE N I N T II . 

the power of 'hi- resucn cti< n. thai T may attain nn- 
to theiesurrecti( n of th< " This kn< 

diflere in - from ihe excellent know- 

d aboi e. To know the | on ei < I 
resurrection, v <• must 1" 

In!. 
Bn; h an 

end 7 If' bj I 

n of tl 

unto 

I 

• . I ! i w 

! not lii- life dear un- 

to him »lfj o thai ower of his 

1 

!. Paul 

In \ isions and n 
Belxi 1 1 . I 

the 

{{ Uow8hip he i o!U n d, i 

a and ad h-rij hi i ad pai 

and rdn< ati -n. and I as being nothii 

- Poi w e w ould not, biethren, hav< rant 

of our trouble w hich came i 
were pressed out of m< 
much that we • I even of life: hut we had 



0HR1 

. mi b deatl . 
doth 

f cur reli 

to as Iii tori 
itro vci i 
•i Law uni 
• of which I 
churche 
1 received a - 
lling the destru 
ia disciples to flee from i f , 
of the law 
mity. Thej put 
tot oi ly their coun 
• consequenc 
fall with the tern 
• ! all which 
- of the ci - 
' , and in so 
l>nt tin 
the destriu 
J] not ] 
don, we m j an- 

thifl world. ( >ur 
:ni\ 



210 DISCOURSE NINTH. 

of it. How desirable iei it to us, by an; tfl to 

iu unto the i ighteous d< i 

But can any ihi i ! If 

lo well to c« 

i( bi ad ; ,! i tl 

eai i" b 

Mill' III.! 

oi honors < i i»< i con- 

trast Jtivc 

n<i\ ■ . By th t oiw 

n in ( 'hrist Ho* i 

1 1 i 

i 
there must be a 
of the knowledge of ( 

ikI merit of the Sa\ ion 

. I ' 
the ' th • de 

I 

I ice ii .' 
another - >rid I 
i to light } He 



KNO B I T . 

■ 'ii and 
!. Tlv 

u hich could im.i be 
no* w hi< 

•iir mi. 

our 

\\ hy then do w 

Id 
e. I 
attached to them to permit 

u 
' Jem a] 

\nd 

! Paul 

l, he loses his life ; but he gives 
and he gains a new religion, and 
i from the dead. Wise and holy 
i irreligiou id . 
ear at hand the end of all tl 
I 'or a world lik( 
ca 

,,■.;.' I 






DISCO- S I N T Ii 



of tl 

I 

• I 

I 



I EC N W J 

blood \\.i - i nnonnct <l to 

• Thou 
kill." ih! N tab km \\ that murder v 

!;i\\ ifl to b€ 

n for th< ie \\ ho break it. The 

ind can be made Por disobedi* i 
Poi instance, " Thou Bhalt not kill," is disobeyed 
by ' I the guilt of murder is \m ui i 

To i i kill or murder men I ave the murd 

uilt and : ' Ity of th< broken 

• I law as given on two tables of 

is quite distinct from the laws of 

" \ lude," »] 3 St Paul, " that a man is 

h, without tl of the law/' — 

V Lisan od( of] ■• . ledg< : posi- 

•i'l error. There can b • no fi ith 
' there can be 
faitli mind errs on the veri ; or ob- 

i. " That I may know him 
. — " for the excellency of tjie knowle 
my Lord." Many of th iev- 

blish their own; Others did the 

The 

minds 
; hut if ii be true ; 
it, our mi r their 

own erro 

beli'' may be the same in effe< i or- 



DISCOURSE 

an 
be- 

\ 

— lb 

i 

I 



I 
iiji 

;id 

I 

■ I 



DISCOURSE TENTH. 

RELIGIOUS DIVISION 



.ait by tin- ■■ 

B I. 

thren 

%\ 1 ; urn to tl 

r\ iew in which he mad .. a to 

mi ; — v ' !iii;i- 

I • ■ I y, to 
i fc< ,n this injured bi caution 

>na in a 

Broth- 
i. I haritj seem 

t] 

i, 

I 
from i \ the 

. 

, ill COL J03 B Of 



I i ii o I f D 

1 

nl. I dispute I 

oily 
tot the righl of primQ then 

1 f Per 
duo ption to 

ended tb >u 

that 
I by thei his 

I i i v, 

ihe Patriarchate, whi 

of ili''-' 1 : rethr< 
■ 

hlj mi 



2lS DISCOURSE TEN T H . 

der of birth- 

and 

j 

iify. 

I 

h 

i 
and 

i 
\\ e 

lit b) ill 

i 

i 



not a 
were in the 

( 

te have 

i 

in 

doin^ religfi 
e 



DISCOURSE TEXTH. 

conclude, tl there 

and and 

of t] 

been founde I ition 

ime; 

or <i 

; If thou ell ; 

: lint 

1 lieth at 

li rule over hi 

I 
al the d 

1 1 to th 

of rii the tii ' inimd ; 



ild indulg in conjecl 
Ltion furnish bo m 
w ould -•■ ircelj avoid being led 

ded < 

In this co e loo, 
nitorship. I 
Abraham. " And Abra- 
■ lha! I 
!. Am\ Sarah saw the son of Hagar, 
.11. which she had born unto Abrah; 
said unto Abraham, i 
: for lir 
this i' b heir \\ iih my 

l And ( Jd unto Abraham, 

I be called." Tnis al 

lently upon thebirth-righl of ihe 

of Hagar must have been 

Lily instructed by his mother, to induce him 

m of Sarah as bav- 
Lo the herita hall not 

with my son I A\ hat I 

> with he 
ii ! Th 

f the inh ded 

5 In 1 •• shall th; 

bad. Isaac has been a 



discourse r i: N 1 

source of religious disagreement The 1 el i 

Chri 3 involved in it. Tl 

good re: hich 

is to 

of tl . if lha 

1)10* 

il it app 
in il 

of S 

n( in t! 

i 

■ 

[n 

1 ! 

Col) 

hold, I am al lli • ; inl I 

* 
• unfo him : i 

had hei , thai 

. What i 
ble ! mli pi 
to Lhe two i 



all : ; in rn\ • 

ible had 

>h. i r 

roll aga 
The 

u iheir w 

idently w 

I 

:' the tribe of Judah 
SamUel in the order of their 
h the eldest, and th 
I H • ' until flic ; for 

his attenda the sh< 

.-.ill i 
hi brei him 

I 

: 1 1 1 i 1 i !.-• • v 

by him 



224 DlsootTRfl i: 'i i N i i; 

fair to presun ied in priaci] le to the ori 

nal law of 

offei ord- 

i . n;i 

he 
I 

iue 

. bul in i 

In i 

i 

i 
L i in 

1 1 

1 I I 

I 

I ra had I. 



■ J him ; bul it' \\o had be- 
\ e beeu 
with ! n 

A 
in, wh] | 
\\ l.y art thou wi 

and my ac< of him 

>lve in | no hostility to any other obedi- 

■i. Cain made Abel answerable for 

il. Did he not show his enmity 

r denoi ;ute youi 

will it i 

h induced : 
>od ! B 

i Ider, in all cases should be 
eat and good to the young 

The 

the ! Th 

ild ; .1 c 
ad the murd fol- 



DISCOURSE TENTH. 

lows. He who i 'lie 

- by mali im who 

i onerate 
brother of i 
lly oil the pail of him v 
demand pious 

I 

I 

3 

\ 

th 

1 



I I i 

. ! fond father to 

roni ii 
, ed of p 

obtain bj consent 

who cl :i [shmae] 

i i and 

... fei and 

of ri ion for the fraud to their 

: - quoted against th< 
cend \ ith cor- 

! the conditions of the pros 

. i f i. It 

I the 
• th ■ B 

■ 
called forth into ac 
. v hich might have been che- 
q of the son of Hagar when he 
injure him. The son < f 
('• plain man, and v. ithout 

condition 
[ m< 



D1SC0UR.- K 1 E N I 

Chalde; • r. The influ< 

mind. The 
I the 

i 

. 

:uou& R 

rting her 
twin 
bnd 
would 

ible. 

T 

w little 

ir of 

the promi .. . i: 1 But, 

father \ 

• i 
I i- ind< i d dii icull 

I : t€ 

oufUer 
vail it. 



I I • ■ i 10) 

I help knowing 

The consequent i 
. entful 

. 
id providence and grace com 
of history 

[{ Is in the exceptions to th< 
finds subjeci 
1 1 ' :.. line of 6U Q had gone on 

the family throu 
probable thai 
I of the names of A 
and 1 >avid too might have re- 
the Lord's annointed been 
>n of Jesse. We see tl 
the way. 
able division pres 
Christian Church and i. 
rewish Church. The bre 
of a of the lati 

that ill" 
of e '. thai the 

I 

J 

The thought th 
to the new is b 
a] the Benjam I 



230 T> I S C T R ? £ 7 E IT 7 

guecl with I 
i was a< I 
of it oceui in iod of their fiamilj . i 

1 the hoi 

of D .i it In vfrin did he qm 

"r.tli thj 
Th< 

I : i • in tl 

D 

^1 as 
I istian 

and 

nij.i to prov( 

i ■ 

01 ' 

Inn • the offcno . \\ h< n n 

Do 

oati upon I to- 

onij i . i to .i to 

ilit . Bed thai th< 

urch will ii, 

. w ithoul Borne 
80 n ii. r l I, 

d in matt - . i ii indii idi a Is or 



n B L 1 110 1 D X V 1 IIONI. 

o be qii( 
enl in prefi 

... 

1 or «"\ il. ■ i i ho 

n ; — it 
iniquity ofthe fat] 
■ i the ( hildren. Th 
ing to i: e \ that, the purpose of 

land. But does 

natural 

ii in the i t 3 and not that h 3 

ithout regard to birth or the order of 

i 

lions, how can the purp 

stand ! The right 

ons 

. Otherwise, it 

nothing for 1 1 ><I to have foreseen 

I the Edomites would be less qualified to fulfil 

his proi: Uoiceor the 

uiier of 

m ; but 

of that wisdom 

urpose of God not to 

quo 

bono 

he i the claims of 

ft ell as Jews. 



DISCOURSE TENTH. 

This point is evidently argued in the ninth 
of the Epistle to the Romans. \Y! 
ion of the Jew I the I 

j \ How conld it •• tinted for, that 

rable dispensation of S 

gpel of 3 
God' wills it I 
is his will, f ! 
i ad not to ' 

•m, 

the birth right ; rij ubl 

i have be< i \< I uld 

ii there i . \ 
' rt In. 

\ ering in \\ <• I 

and tendei 
life and d 

I | | ! ; ; . 
t tl 1 

for the 

| 

i i bun hi , i oi the I 

bj the n ay \\ hich tu 

i [aims. I !aeh , Lh< prior 

i ut an allv ri< n or a [reference o 
[I,; election, 

r equally intent to maintain their favo 
clai q of precedence. Ind the rei 
ts the pronen 



lion and re] 
nple on w ine ; 

i 

; by the Edo- 
ivn and her< would I 

.1 thera f i Lh< 

to inter! 
God to choose b .. b 

tiqu e of 

and the 

The ■ 
Lve been sett] 

: de all 
md of national 

■ up b) ;ill 

In I in; - 

T * ; bad be 

could com- 



DISC V R 8 E 

.— the firs! shall i • I !. and the last first,-^beeii 
tiled in the wilde 
Hardly a disag ehureh 

• . ] <\n BQ11 

up involving who is ol laim 

on t m ihcr. 
1: is only (o 

in il o\ inced that the ; ur] i e of 

1 according to i the 
• i! fi rnish( I n 

it ii 

Age 
n to 
. 
is out of the 
;e of God ] 
:i imj 
with 

ould 
he do tl . 1 — 

The 

bii . In cl 

• 

i Scythian, 
! not fi BCj ii 

di\ i( 

ihinj in j in] i ei ; and I 

maj be or ] rot id 

dally. Jacob, ; 



L t an D 

I) ii this i 

both n joint-he i i 

ihc identity of ih 
whi i any thing must be limited to 

lie lather. A divine choice of any oil 
family could not have fulfilled l 
family, nam d 3 all ihe famili 

1 in 
Linly limited by I of 

To i 

at 1 ihe mind of his mother it 

a to religion which 

:i the di The weak- 

oi bis indifference to the 

>n the n. 

it is contrasted with ihe' 

id-father who was strong in faith 

• . Esau gave no indications of 

a fai pe. Much 

rftanifest any trai's of i 1 

i 

ition of J 

I !od 
from th toner tban I 



236 DISCOURSE TENTH. 

mise could fail, rhere was then son 

i a profane person for selling his birth- 
right under the influence of hunger, for he found 

nc | i ii care- 

fully w never trustworthy 

when ; '. The 

; !, bul the antici f its 

con 

ridential 

mei In ih 

. 
The trib ei and 

Q Of 

I 

of tliehu n i to infiar 

Lual Gtn< 
and 

- i 
in I 
n to titles and | I 

iner 

: qow a] 
wou I much 1< -• - qualifi I 

Still , 

in their ion- 



Th 

r burdens ; bul ure of ihc burd( 

in d in diffe har- 

of men and thin; 
igious di 
which w « 4 ; rid p] 

r! pointed out in showing ihe causes 
The spirit of religious tolerai 
n\m\ in Europe by a ress, 

n Ihe rights of i and of ; 

lated upon in our own coun- 
try. N Dutch I lmt< IP 

:i to ihe zenith of all. 

- 
bad sustained in their own behalf an 
entire emancipation from all religious ascendancy, 

ill found themselves side by side in A 
in the! /e halls, and so equal in power and 

i that an i! of common attachment \ 

iher 

■ by the way, witl i 
falling out laws of c 



DISCOURSE TENTH. 

But we may fall oul by the way amc 
as the - did, and ;<> ihe f Je- 

sus did in d 

They naturally 
m ;<s ihe princi- 
ple of prec< hi into question 

The i ! 
udgmenl and of private actioi 
adjusted in 

ClNCINfi 



fcllGfl 



ire and pra 

rant 
igh- 

- . 

cry 

I 

]l > n nu. x. 1—4 

for religion is always commendable, in op- 
position to atheism or lukerfarmness. Paul felt a 
si in the welfare of his countrymen who 
-, el; his pray-, loGo I were, that they 
mi_ > \ cd from the ignorance and error which 

had misguided thuir zeal* It is correct &nd pru- 
dent, in ill tempting to convince persons of error, to 
commend all that is praiseworthy in them and to 
manifest all the feelings 

thing to reprove or rebuke and 

ulighten minds under ihe in- 
0u< ror w Inch they mistake for 

truth. To some who hud nol 

ce n to their shan 
he call 

. must bo 



DISCOURSE E L E V E X T II . 

ace o knowledge, for without it ia heal wiih- 

d without eyes. This zeal with- 
out or not accordin \ in i Seel 

and \\ ; 

the The 

Sadi 

in poli- 
Righte 

- 
Facts, ] 

i ; 

ihe 
lab- 

itli ihe 

eous- 

■« li- 

I b cri- 

i' 

ihe 

of 



Itcil 

in ]>ul] i 

ihe) i an 
i n( o vie w i m at t< 

piety and Ij i ood work* 

duty or in obediei ce to ; 
but to c< 11 pen r to 

i to God or his law for i 

All the i;t\\ 

lamb cm- kid 
acki inner. uld 

lion 3 — what did he do thai I 

i 

(he 
. n U8l have convicted him, — 
k< cl ; — w hal j on do 
Fas! and , did 

For? And the j 
own rof thea< 

I i 

I 

It 1 would all I 

21 



Z 42 DISCOURSE ELEVENTH. 

ing about to establish their own righteousness. The 
illustration of the case by our JLord makes it plain 

. we are un- 
profitable servan ave done n<> more than it 
was our duty to do." I \ r if a man od act, 
not as a du , lie must m< an 
to do ra All these, intenti( aal 
works are to be classed with 
consid Ted as an ad n e. 

b g v. - illy, 

. . either with or without blo< d. 
1 l is only the faull 01 ihe i d work 

ablish ri 
ii. by ofl L the 

lisfa a 
un. 

The zealous 

JcV, 

the i fler to ( Sod thai p( ii 

hteousness. This was whal St. Paul 

ral e\ il, bin that he 

I: '-iU 

v ,i to be li; 

i 

1 1 hen Paul • of 

roid of ol I ;,, l1 



9011 [TBOl Sf £ S 8 . 

o do | 
n em en I for sins i ion 01 com- 

Aibl when !- -" nol by worl 

to I y be bath saved the parallel- 

ra of sacrificial rights 
which we have done. Mora] obedience h 

ody \\Ii<> is lost. The most it could ever or can 

do, \ The same parallelism is in the 

the f the law and the right' 

which is of God by faith. And airain, — "ye arc 

through faith, not of you " — 

not of wdi iv rificial righteousness which have 

d to God. The gtfl is God's, no! yours. 

Innocenl ami holy men may do works of moral 

) obedience to law. Bui under the 

there was no sacrificial righteous- 

re the fall of man there could not have 

been any sin offering, for there was no sin. The 

son why G d provided a sacrificial right eousn 

i lie second covenant is, (hat all b 

1 >r will sin, and hort of the glory of 

nl includes the offsprii lien 

aved them him 

of liia fill. J u I 'hrisf the 

God 1 Behold, the mystery 

- .' manifest in the flesh ! If is 

under Pontius Pilate the Roman officer, then in 



244 DISCOURSE ELEVENTH. 

id ia the province of Judea. In the ju 

crime was that he 

for this said, 

ought to die. Bui this 

i his true merh ; — u I « d >rld, lhat 

(gotten Son." 

i and lh< They 

31 ! 

ink I \ 
lh • me w iih the 

lily denounce 1 upon i| 
and . •• Th 

Lhe 

: im- 
as t : .j. Tho e \\ Ik 

lit f •[■ them in lhe ful and 

Bui i 
lepend- 
i in 
f lhe law of retalia 
in tl \ ery li- 

e law pn be murd 

on in kin I ? I 
nothil •; • J : ■ 

the i ation in 

kind I now upon the sup] lhat 



UOD'S R 1 

only. But ihc I 

and r< e in ihi . '\ 

inder divine 

Bui 
ild this b done ! Nol bi 

r mighl choose. Even vv 
m in is justly oflfended the i ; is nol to dictate 

• nciliation. The Di\ inity w hen 

Ked lo j 
• humbh • know w 

n thank- 
inners ! 
\ er to p 

which coul< 
authority ine law or secure to it future 

cati accompl 
not so, any righteousness which sinners 
>ut to establish. The legal sacrifices 
■ incut were appointed only 
y the con scit m 
b 
>i (hem. 

* ol .-in are 

I and lo pi 
bloo 1 I ed in bis death) 

21« 



^ib Dl - I I B E i: i E v EN1 - 

cleanseth from all sin; but among the unaccounta- 
ble number not one of them is like it. And 
whj I this b, A w ! Money the me- 
dium of all is unlike them all. The gospel 
plan is n rial. N< im- 
Guilt follows sin with 

Ion ol Bin or .oval 

at Will or Pow- 
i ili:- new c 
limfielf a ran 
for ich ind( 1 ia said abou! th 

and ; and even v. I 

it 1. 

I brief m 

■ 
I thai it Hut 

. bj op- 
I I 

thai th.- Ai< »i ui bould I 
and ri{ f >r them ; IT the j ion had 

b .111 imt th if Hi-' en 

thai ili 

I [e 
the 

I ! 
ate from eiam rs thai J 



and offer him- 

withoui [i >l to ( So I, to re leem u i from all 

unto hira -\\ peculiar people 

: I woi 

our ■• 1 I. 

thai makes il consist in I 

;• of it, but I 
with such an a!; 1 :*. They 
hold it t< ird and ridiculous thai I ul<l 

m to his own law. But would it 
still ird to them, I red that 

the are theol e of 

1 In- law ? It is (in 1 
oul an hypothetically, or 

by i or conclusions, 

itament t< 
! his lav jure life and property, ll 

the* - .' ws were d l 3 that the execution of 

them upon their off n lers does not prevent olh 

thai the multip'y faster than 

punishii md that to prevent a ju 

a of a disobedient 1 
.nil violenc ■. ( ! "i had 
reco mercy an 

in which In' gh 
1 I 
own he merits of 

this lience to his 



d i ,; ell 

of those who have I 
i 
The Lord is our kii I is our Lav. 

ihe I 

be * 

d all and [o ihii 

l 

r rh< 

which » 

faith ih- 

V 
o believ* 

h 

. 

In ■ 
8 
\ id io 

apl • i of 

i 

giver and ju 



i ; i « . 1 1 i i ; i > i ! 4 9 

ich sinks no! ihe soul into (he dark* 

k to appe 
,i I God; (i hen been the 

ihe 
the 

\ ! niliar with the 

i on by the soldiers 

> called.) Well, while a leaf of the 

his o v of kins all the world may 

kn >w thai these armies went about the four quar- 

i to establish their own righteousm 
Pn les went through the nations, not 

wii'i v to raise recruits but with pro- 

mi i to all who should enlist in ihe war 

Now is it not de- 
very premise-, tb il such a stal 

iieil in any age or coim- 
ninisters of religion and the people had 
God lit! provided a sacrificial right* 
for them, instead of requiring them to 

of men to establish their own ? 

Oi i- lers who were laying waste countries and ci« 

vord to merit heat en 3 did not 

Ltion by faith. The cry of 

" B God that taketh away the 

i !" —an die 

i ill [do? Thoe i foo 

sin mock also at the 

1 1 id and at faith in Christ ; but 

lion shall come and conscience shall he 



SCO DISCOURSE ELEVENTH. 

ickened into action, if they be not prepared to be- 
lieve in the foundation already laid, they roust real- 
ize to their Borrow that no man can lay any other, 
of the J- only about ( 

heir 
own.tli well in!" The law of typical 

sin-- 

are. The animal v. 
o be without h ; but 

us character 
inguiehed from mo- 
taught i. jard 

the all; i 

but ! 

• a! know ledge diff 
tl 

' J ' ' ' N pro- 
the 
pri< I 

certain i [uired human Bacrificee ; but am* 

( 1i: [uired only in < and 

■ infidels and 1 
era • the merit ol 

on inv< i m first to I 

n that the crime i man's 

for by g\\ ii > h< r, 

or Ll 

iptural. 
St Petei hae it that hie I rethren 
from their vain conversation with corruptible iliii 



RIGHT 

but with l] ! of 

f a lamb withoul blemish ai 

de manife I in lh< 
i anding 

• 

of moral i ediei 
nd full review of the history of the 
in ; o to show, that ignorance or 

f I directly or indirect!] 

ical evils connected with religion 
h have been so much censured or deplored. 
What for : could I i with a 

ty provide d for die 
•lit of \\ hich in tli: 

i by die faith oi' \\ic sinner hi 
. he dial beli hall be 

h ! The mind of th 
; is thus naturally led to inquire for 
I die truth of ilie promise, or of 

: as the object of his 
A i 1 the i> . instructor is bo 

low all thi 

. 
thai l } i 
i N - ' 

has given h die 

confide nc i of die d I i 



252 d 10 corn s e eleven t fl 

on the feara of ilic unbeliever i No cond< 

nation can be threatened to the believer. It cannot 
be I be 

; : i" Pried c mm 

d and th - arc 

air- 
acity. The 

I or 

recorded. The i im of in., 

no place here. 1 ifl diffi 
son, \\ ho has nnj 

virtue i nd \ >ntion to 

ihe and 

hel| 
. 

i the i 
I 

■ before 

cheth the !. r( id truth 

in ihe inward parts. 



<3 u i> > RIOHTKOVINIIfi • 

the end of the law foi ri hieou Qesstoeverj on* 
thai believetb, Btill urged among the tnoderm in 
imitation i I ;f bai In 

n in confounding moral 

ami sacrifici J 3 1 1 l Christ is not the 

end of the m< ral lav . thai is, he baa not pul an end 

t<» ii or in other words repealed it ; nor did heap 

i free us from all obligations to obey it. 

! lif is not the end of the sacrificial law itself to 
unb< Jews. They do not so legard him. 

\ er in the meritorious sacrifice of Christ, who 
relies upon it alone on the principle that Christ is 
God's sacrifice, the sacrifice of the innocent and not 
the guilty for the guilty, must infer that the law ot 
tvp ificea is thus brought to an end The 

nTs mind clearly illustrated the whole 
He waa intimately acquainted with the 
anci< i t law having studied it under the most able 
and approved masters and being one of the most 
zealous and conscientious of its observers ; but when 
he came to the knowledge of God's righteousness 
he discovered a meaning in the prophets and in the 
book of pealme which he had never perceived be- 
fore. He found that Abraham and David were jus- 
tify. Ilice to be offered for them 

!i and not by their own sa- 
crifi< that Abraham b the 

iier of the Faithful before he was circumcised. 
And he found moreovei thai the promises which 

the ohi^ct- o( faith were made foui bundled. 



DISCOURSE ELEVENTH. 

- before the law of Bacrific* 
ses. Tlie epistle to the I [el 
, en of inductive n bie Bubj 

how the id< ne- 

il to the offended moral lav. 

and how faith in Be- 

rn de by another fi r hi ach 

oiht i and how if they do DOl n< ul 
or the other must prevail. 
: Hinilar conch: be arri 

i a^ats, vi h< aim I of Lhetc 

b Bin-offering 

< r part of it Th- up< n their 

s or attempt to multiplj them in i 

. hem, the wt *k< ; iheir faith 

. ie in the atonic iah. 

• proceai must therefi d to an 

t 9 to say Ui least, to the i 
1 1 lice. By a Bimilaj 

in the nam, of I li;; '' d< aili will de- 
idence in atoning p od w i rks. The mind 
without the inten enti< n of 
proportion in opposition I 
i to another without rea» n. \\ hen moral- 
, - We have done all wee in and w e trusl il»at 
* w ill do the rest, - if thej mean, i II w e can to 
tion, theii tru I ra in \ am. I ' e id 

innumerable instance 
it] opposes justification by faith m il w 
the mind, nearly in thi 



■ it led th 
: arri 
[a in I oth co i alv i hi 

the mind is ne\ er quite ready, nol quit 

I w orketh not but beli i 
i na which can only be solved bj B 
lousness. Those wh i 
. its all-sufficiency, can b 
who believed Jesus to be the 
I in the sacrificial right 
ibe law. must have suffered the cons 
lalf-knowledge and half-measures and 
'(I, — they knew in whom th 
believed, — with the same fulness of peiBU 
■ : — 

i :i I have lost my all, 
>on thy bosom fall ! 

FtheA] oslles to thechurche 
doul theargumenth) favor of God'c 

bed all the proof necessary to 
Wish and comfor! th ■ believer in the faith. 
»f ignorance on th 
it. We are afraid to rem;:" 
I to move for fei 

i I hemselves in extreme c 

self-sacrifice, i » 

ablish their own righteorisn 
! : C eling of virtu( , 
f vice widiout any emotion or 



256 DISCOURSE ELEVENTH. 

desire to do something to make some compensation 
to heaven and earth, to God and men, fortheir sins. 
There is a good deal of intentional or would-be self- 
righteousness in the world, as well Ss sincere and 
zealous endeavor- lo establish a character byit Ig- 
norance of tlit 1 gospel plan of salvation exposes the 
mind to many winds of doctrine ; and not (infre- 
quently lo a belief in the doctrine of being bo per- 
fect in Christ as lo lose all identity of obedience and 

mutability. To Buch an extent is the opii 
and belief in Christ's personal rightei usn< 
times carried I Bui lhe words,— <c Christ is the end 
of the law, lo every one that - an not, 

that Christ has lefl no dun.- f< r CI ristjans to per- 
form, or thai becau fl no law tin re is no 
tram n. Preach the gospel, teaching them 
whi I command you ;— so run- Lhe gospel 

don. I 'lui-t (hen commanded some thing 
I e done ; hence tl under lav. 

Christ. w The (pinion about imputation, which is 
a Iculated by in to suspend the feeling of obli- 

ion lo personal obedi< 
principle in redemption lhal lhe price is in value 
not to do the same kind of . r which 

the law required him lo do, bul lo Becure the | 
ciple of obedience in him v f< \ en. 

The law is;— "Kliou shall not kill." Now if the 
murderer]- , lo believe that by faith 

in Christ he can never again be a separate sinner, 
being complete and perfect in ( 'hrist, and must 



h he kill men sg in ; 

<■ > i \ 

,i . but ' 
no iil lo I 

lie phenoni 
Qod 
with it in all it 5 d 
Th< burdened with ■ 

means of pardon ; 
will ii become to be impos ; 
and is in following error. It seem* 

al first view, thai men can suppose thai I 

1 in killing persons they q< . 
did them any harm. But wh i :i 
ence is I guilt and 1 

thai pardon can be merited in war, ihe 1 
who war and are warriors by professi D 

1 to feel greatly she 
tally when made to them by tho* 
whom they have submitted as guides to their 1 
The hero then goes to hattle not onlj 
victory, but whether he conquei 
not with i: • of obtaii 

:i. How fearful 
oce of i Sod's rigb 
1 fair. What obje< I • 
, works? Hoi 
. ih( usual phrsu 
rd of \ irtue ' ( 'an motives to virtue b< | 



258 DISCOURSE ELEVENTH. 

too high? But mark the sequel. Killing men as" 
enemies of God is placed among (he best and most 
meritorious of good works. Guilt too deep to be 
atoned for by any other merit may find forgiveness 
in fields of blood and carnage; cruel men may fight 
their way to heaven. Now a knowledge of God's 
righteousness destroys this whole illusion and error 
at once. For that righteousness demonstrates the 
fact, that there is no sacrificial righteousness or merit 
in any work or word or thought of sinners which can 
procure their pardon. The merit of Christ's death 
bin God's gift If God was not in Christ, he could 
not reconcile us to God. All human works, good, 
bad or indifferent are destitute of atoning merit in 
the sight oi judgment of I lod. 

"There is therefore dow do condemnation to 
them which are in Christ Jesus, who wfclk not after 
the flesh but after the Spirit; for (he law of the 
Spirit of life in Christ Jesua hath made me free 

from the law of Bill and death. For what the law 
could not do, in (hat it was weak thn ugh ihefl* 
God, sending his own Son, in (he likeness of sinful 
flesh and for rin, condemned -in in the flesh : that 
the righteousness of ih I) law might be ful- 

filled in us, (not imputed to u \\ ho 

walk not after the flesh, I'Ut after the S So, 

God sent his own Son to do wbai Bacrificial human 
laws could not do. 

Cincinnati, January, 1S38. 



DISC01 ftSE l\\ ELFTH. 



THE I Mill OF N IH. 

. prepared an ark to tl i bis boue 

t he condemned the world, and became b< Lr of the i 
I ich i» bj ' 

! ' ' > '.• sij 7. 

Ls and observations upon mailer, 
l its app larances, combinations and 
be traced to caus is and ln\\ 
\ liich are attraction and repulsion. 
. iv. o or more bodies or particles of mat- 
ter unite ; by >nd, thej When 
[eel to the action of two oppos 

those cj u» J, seldom if <\ ei 
can be ably, or thai the re- 

sults ubject to chances or accidents, but that 

;:i similar circuB . will always be at- 

tri jted i r rej illed. 

\\ • i under equal iture coi fluid, 

Bi il sometim - id at other 

id to 
mi i action. I 'aith an I 

si in .-i manner, in 

ad repul ion in matter. 



DISCOURSE TWE1 

. and ro- 
und fire- 

i 
'.;'[ the ti 

. 

of that il. f the will. 

the 

thro from i the 

: i b er 
n all 

L) , ml 

. ! i ! ;i ! cl 

t the truth, 

,i of the 

f Pyrrhu ph 

d of 
. that in pursuit of ae mu i 



THE FAITH O ] i H 

d ubting ( \ erj thing. Thi i pin 
the i xi- .mi. i unphil id impracti- 

ne things must be admitted to be true 
in- , and Borne things tnu I b i hoped 
oind in >f truth, 

that true religion ha 
out to discover or obtain it, would \~ 
preposterous as to attempt imjfossibilities or to dis- 
cover a non-entity. Those who seek to d 
perpetual motion, would not certainly ;»• their 

teSj by doubt in its existence, or add to the 
I th< uc< An unbelieving mind 

tity to the truth. Unbelief ac 

pulsion. A truth, when believed to 
; that is, not believed, cannot act upon the 
mind as a truth but as a falsehood. But the be- 
od to be true, though it may induce 
mind to act fie though the falsehood were a 
truth, can have mo influence over the nature and 
pro] of the falsehood itself' Our thoughts 

have no influence over facts. They cannot 
into nothing, nor creat i some- 
thin >f nothing. Th< I uj on 
action immediately, without the in- 
tei . • or unbelief, or of doubt. A 
iend : In' ha 3 no doubt of his identity, 
idship ; but he n him under 
rir< which may i q or 
hie o befriend him doubtful, and some fur- 
ther information may be n< 



DISCOURSE TWE L i T II . 

q qo foundation 
in truth for then:. Th confidence 

in | urbed by adventitious 

j Bub- 

r faith, i to 

think, would operate m we could detect 

uses. Men i ids, 

ir peculiar callii 

high d< gt( e pr< 

rtain to their mind 

• »j 
elf. 

; of 
oul the 

i! <\ be 

ml he ;' 
shall be « ; Lion 

resinned to lie \\ ithin th( 
ice and o >n. Bui I value 

is, that through 
de ii to kn 
Dm unbeli no 

a, w hilc all kh».w n or 

II : ! WO 

th i a i >u." 

Bnit) to the truth ! 
" By faith, Noah, b 



a . 

a i . The predict] 

• i, ii he had b 

in ih«' i 

would 

mind, \\ hile ii w 

mi I of unb 

\n\ man, b 

ihj will • 

ould be precisely answerable 
i. i [ere is an exa nple of 

bout which a » much has beeu wri I 

Lion in favor of 
tli- in reli- 

(I. The d mg r of the 
motive at all, if if ! 
I it v ■ 1 1 ' ■ 

c >nduct 
. they drank, — I 
]>hi; led, — they married, and v 

until th< 4 day that Noah entered 
into the ark, and the flood came and i all 

away. Now, it* it ia attem 

to acl i 
nd thai all fea and 

was wrong, for 
I • 'ih ic i. • >wn to I 

the mind will na 

naid be under tion 

Bir i I danger m \\ produce f< ar 3 in- 



264 DISCOURSE TWELFTH. 

dependenlly of reason or volition ; faith operating 
in this respect, upon the feelings as upon the 
senses, — directly. Oui natures stituted with 

ins, which perform their functions with- 
out volition. If volition can interfere with the na- 
turally involuntary functions, and finally render 
them subservient to its control, converting use into 
nature, still the firs! lawis evident The 
will is late, under favorable circumstances, in gain- 
dominion over ,: which naturallj be- 
1 mg to at A real dang etold, - 

euth remain dormant un- 
til i- ad dictates to the will, and 
th< w ill u.< : . i into motion ' Thia is not the 

Under faith or sei 
tpt to I"* moved with fear. It' 
in lubita 
♦•\ id !i, the fc ouli 

not li.i 

Polj (heists I Had they b dmably < 

nipt, from thu or from other cane f < h if 

thr\ bel 1 the tru ( I, must not their faith 

I 

in a 

from < Sod, tin' Fo ih, 

could al in. Judging by analog] from what 

do know, may h e 1 lude, that their er« 

led i" ei rors in pra id that 

from political b :; n- 

Imong tfa 



THE FAIT W .1 . 

from the corru] 
w hich w d through lust I [e 

moved a, II«' 

m i to the i I I . The 

willed to 1"' unbelievers ; \\ illed qoI to 

autionarj i 

:, w illed their <>w n destruc* 

So, biow impotent human will is, in 

ral or universal causes, or the 

truths which exhibit them. Lnd we see how the 

1 ! may be given up to believe a lie. Noah be- 

'v ; he believed in prophecy. Reli- 

lief always includes a faith inpfophecy. A 

beli( I at a certain time wiU 

with water, i tural nor phi] - >ph- 

ch an effect 
dent 1 !!»-'. V deh onot 

lace at a certain time, 

;i can ; for upon the sup- 

oduced by natural causes, these 

inite human minds. Faith 

ch predicted phenomena or 

urn perl 

mind. he that I that the world \\ ill 

1 yself and fami- 

I it 
ned ; < '; n he know it from the know- 

' Bui 
not to 



W E LPT H . 

t to be possible. Phi- 
idea of 
ople. But, 
ihej 

iiy delu 
Th< 

f land 

: lo 

if ;ill 

Kui of 

\\\ 

| 

Bul can the faifh ol ! 

n? hi 
admitted lb 
n. il,. I- lind i<> 

in, 01 ' In 
} perl 
I rim li. W hi 



P I i t n OF $ 11 . 

I tith. < toe b 

nli 

n 

the end ; 
f a naer< 

>wer to produce effi 
ily produced in the ordi \ of 

Lee. 
Bu 
invo 

i place ii i cep- 

li i- now known th; 

inct. la ii not, then be inf< 

Lion of tii<' ; 

uld 
. 

ural 
. or any inti save a divine v. arn- 

i ,e1 iln k i I the bea 

; to appr< ach to : id it will be dif- 

m en 
ed withoul superhuman premon 

• now conceived to 

Lip- 

I 

known 
Ii land has apj 

. 



DISCOURSE T W E I. P T B . 

% 

ed bj rth- 

kes. T in Mounl Vesu\ iu Nfa- 

■ of 
Pliny, was a i ul \ ine] i !. But 

It cannot, 
• in that 
of i is \\ 1 lit 1 1 ha . 

The inic. 

N >ne o 
I 

i In ed i. 
., called 
N I land was 

riv.l 

If 
ili- natural "\ <v 

ie n. mi; • IV- 

edi- 
ble - !!l 

foah 

i ii. an 

Lion 
of i arva- 

iily for hifl 

ud in effect thai the prediction 

! thai the faith \\ as true and produced 

nor 



when known h uld b< 

. 
\ meel \\ hoi he cannot i I ith forti 

tud nation. Noah f( - for 

would l. 
<!i..\\ n all flesh. I [e ! 
ark lie 

id, 
• '! ! and moral doctrine of emotioi 

_ us eXpei ; " f ce. We cannot but 
the subject of experimen 

i ad uniform laws. W 
. e qoI i learlj and 
move to co 
nothing. \\ i ind 

i i , 
identical m 
not said thai . x - moved by la\ i 

—or by desire — or by in 
bul by circumstanci • case cl< 

No other em< 
: so well suit< i end. I [is be- 

,111. '! 

be threat terribly 

I i«) iili the in ith 

L heart tl un- 

1,1 in the 
id to be envied. T 

ot won- 



2 I DISCOURSE TWELFTH. 

derful with what cold and philosophical formality 
certain good men can declaim against religioi 
with death ami hell and all the judgments of God 
before them I So did not the proph i did not 

b I ireater than the !'ro)>h<i<. •• [| is a Pearful tli 
to jail into the hands of the living God. " This 

family v.a- not to -land idly by and witness the 

i. !»m work out their salva- 
tion with fear. Their escape from the del' 

to be whollj miraculous. Th • ark must 
built and built in time ; delays v. i ous. 

The 1 .i\\ el' Bell ation \\;>- brought into lull 

MM. 

building the ark : 
l 9crip ure 

.. that he.wafl D JUSI man mid 

perfect in hi \ genei 

■ Thua did v -!1 that < I >d 

i tnded him, - > did he." These noli 
imp Late i«» St Paul's statement in 

the ' '\ faith, I bte >us- 

tich Lb by faith. \N thh did not prevenl 
mosl dilig int attention to i II the ! iord command- 
ed 1 So did he." V, 
sd the Axk as the tj pe of I ind it doea an- 

The i\ pe and the antil 
differed in tin man made or proi ided 

I the latter. Thi- 
ll' man ma< f t iod w 



uld of '-"in e !»• ii o | 
•'!i. \\ Iiy mighl not man in enl and build a 
hou e to l) pifj the house m ide without Ler- 

n,'! m the he »\ en ' Be< no in *ti 

dona how to do it < iod v. ho mean! i 
or could alone direcl man hom i<> make 

erpetuate the faith and hope in the 
prom S i Noah, not : de the typi- 

cal ark und t ( Sod's dire ;tions, as Moa did the 
i\ pical e 

Bui and pre- 

ly the meaning which St. Paul attach is to the 
iteousness of faith, of which Noah beci me heir. 
W ig to i!i • me ining attached to 

i, imputed righteousne I 

-\ in, 3 be settled on thia de- 

ba ■' qu( 9tion, w e can • do direcl evide 

of tl ofabstracl imputation in tl Qth 

pterof the letter to the Hebrews. Bui if we 

ter of fad evidence that faith works, we 

know where we could find more of it than 

in tl The position is given, — thai with- 

tpossible to please ( Sod, w * for he that 

to ( Sod, musl belie\ e thai he i . and thai 

e w ho diligently seek him." 

I [e thei ho believes dial I Sod is, bul not I 

he : c of those r ho diligentlj mi, 

do nol the exam] leg of 
the faith of the en in thi 

h r . o this position ' * All th 



272 DISCOURSE TWELF1 

canonical saints (so called) diligei 

God. The building of the ark wi inly not 

imputed to Noah. He did it i all the 

Lord commanded him, I an 

ark to the saving of bis house by which he vou- 

med the world, o id be* ame h< jht- 

j faith. W bat would he h 

. if he had refused to do as the ! iord com- 

; him I \\ bj a • ill Id, an 

heir of b w atery gi n e. The - of the 

thai M if they bad been mindful of the 

country from \ they might 

low- 
thal theu 

l!( ll 

' with the 

ll and n\ ing kind, and pr< 
lliei 

i! idea in i bith 

in the promised 

be ] romi •' I not 

\ ided i me betti r t] 

! 

and righteous n 

the 
ioifof the w orld 



r HE FAITH OF N< LB. 

: nil the I ar 

tith. The omi made to all the antedilu- 

concei ning the Mes iab all 

ithoul ihe (kith of this man, ind 

tee in ili« the 1 *>rd ! w tth < I 

died and the world be< .1 he faith 

cruld have been lost, the proi 
I of the \\ omsn should bruise, the 
w ould have failed. Noah was the na- 
Seth, i!n 4 heir and the partaker 
of tli aft 1 VI th i martyr. In their ex- 

of infidel depravity ii La reasonable to 
Idesl son ofNoah, in case of 
hie fath " . 1 ;, l not ha 1 res- 

cue ily. 

tnned and drowned. The 
E faith floats and sui fives. Who in- 
!i and M ah 1 

h. V, to v. ,i - the heir of*the depositary of the 
the primitive bible, whi< ined the 

.' Noah. Did his per- 
il did : he 
was a j 'i and 1 \ in hi 

N >ah . ; The Scripture gives 
Ltive ans\* er. [f the , lestion 

1 an- 

■ the Roman braham 

onto 

hiii: ." T ae- 



D I : T W EI.Fi 

" This ( Eliezer) hall not be thig but 

i\ n bowels shall 
ir. And he brought him forth abr< 
I Bind tell the 

m : and he said 
wit* . 9 I be. \ n - i he belies ed 

; and he 
nesa." Here is 8 
• 

• . d; and d thai what 

. \ik1 

i it 

ul for u i hpra ii 

up J de- 

fbi our 

the i 

! 'iiii I may \\ in < : : 

i ht- 
. bill in 
faith of I bich 

l ■ . ' '. 

hich 
is through the faith i 
meaning d to imputed ] 

I [f the I ken out of 

the . would nol its mcanin • b 



■ r 1 1 OF N O A H. 

example,- ■• bul dial (tl 

I 
J in mean- 
the wo 
h •/' for if thej are, ihen tho 
Bul we know thai faith 
i unbelief, and ih il \. b< a 
the mind slide s into doubt, and its tenden- 
efcanonlj be checked bj the recovery of 
rith and a good conscienc 
lsI not away your confi lence which hatli great 
eward." 

: for faith a physical and a men- 
Lo moral consequences. If 
ih- ii truth nor error of if all distinc- 

ould !>c confounded in 

unbelief and no use 
ould have no objects to • 
cised upon. Eyes arc of no use 
wit] :. ithout Bound. Light and 

I to these . [f 

we could ascerti new natural 

iltj v. ithoul knowin it, we migfa 

• ml. We are com- 
pell( thai faL eh >od or ii- 

- bjeel or an end 

i) 

I 
will 



276 0UR6E TW£i P T II . 

old involve the deni 
the den ls said vibrati 

the huu 

bing 
thei 

ikI the i : know- 

I 

: bj Q ( 

of v. bi< hi 11 or p] 

(I ihe ft 

by 

witm sse I »>ii nil 

nd ihem. Kaith, tl truth f< i iti 6b 

ad o i i 

lllltll. 

i i r to ; 

Qtal 
he true i 

All ii. 

found- 

U uth. 
a tru in- 

fill Si 'lid 

dily, the 
all ' 



PUE FAITH ,i 

Ml things are possible to him thai beli 

h, then, bcconn ind ihe 

cl or action kind. 

• will produce ho] 
. ; 
faith, th( . kind 1; and 

un not i<) determine the will, ; 

ual and unproductive of cori ponding effects and 
issaid to • dead. Noah \\ n ihe heir of rights 
ness. This is ih< j circumstance in which his feith 
and his) ire peculiar. His ftrith wasin com* 

,! with the faith of all these recorded believe 
faith in the truth and p( I grace of God. It 

immodated itself to the peculiar case of each in- 
dividual, and prepared the way for the r of 
■ Deliverer. The faith of Abraham placed 
him in the relative n of the Father of the 
ihful, instead of that of heir. It had peculiar 
it. In tJiis relation his 
faith iscountedor imputed for righteousness. There- 
fore it was not written for his sake alone, but for 
our* also if v. e believe that God raised up our Lord 

I ad. ct Thi 
•id him lasd } & c. — 

ised 
he Noah must hi 

uld 
bav< I procured ani- 

ho 



278 DISCOURSE TWELFTH. 

not a King-, one of the last of the antediluvian 
King- who war the true God? What could 

the piety of private m in have accomplished in sue i 

From the premises we feel w« rranted in a 
to tl faith of tl two 

in of human 
e rii of] 

it is a b i ancient b< I 

a fin< lilu\ ian 

faith thm i works i 

,, of the 
faith up 
led and truth, and we 

. • . 
in :' 

atlj met with. Bui in Noe 
. 
The most R ai fi ; lit- 

erally fulfilled Nothing there! 
practical laith could h led one tan 

lo i I i iiin of the \\« rid. The 

promised Saviour was no doubt tlie Alpha i 
Omega, the first and the .unl 

ending of Noah'i , he v \u- 

thor and itriax< li could do all 

things throi trengthening him ; but he 

must have had :> mind and b body to be hen- 



r H E» F A 1 T H OF N O A H < Qt9 

!i tun t aform- 

the law human constituti in. The 

question whether faith be th of < Sod I 

religion have been, upon lh< ption dial sab • 

tion i an imn, mediate 

tem. The affirmative takes it for granted that 
! made the human mind without faith or power 
ve, and that (i the power to believe 

by i ; immediate agency of the Holy Spirit ; and 
thei : unfrequently they who are of this opin- 

ion hat a man can no more believe than he 

can make a world, and that the grace which imparts 
fait] ■ as creative power. 

pposition to this theory of immediate divine 
power, we have argued that faith belongs primarily 
to the i lien, and not ively to the new 

ition or regeneration ; that our minds are so con- 
Btituted that our thought- must take on one or the 
other of these three modes, namely, — faith or unbe- 
lief or doubt ; that a change in the mind from one 
to another of these modes neither implies nor re- 
quires any new faculty or attribute; and that to 
nil evidence must be used. But 
evid the mind by a mere rne- 

it) ; if is not perceived w r under- 

V : ,ny cat: 

i intervene as to 

from operating on the 
judge .: I will. And any countervailing i-uu^r 



2S0 DISCOURSE TWELFTH. 

whether direct or indirect may help our unbelief or 

rind to o\ ir< doubts. More < 

dence m id and may add to 

the . that v, hich already [f a well 

dis] id 1 1 1 1 « I • i . truth and Gnda it 

difficult full 
dou J] means 

'i then tion of the 

inin ng could ined by wishing or 

without evidence. 
In the b an I under a *ion 

to do without it, f I to 

mind ; 
npoa d upon. God 
i idence. 
■ l I tell- 

,.-d, 
d ! 
I ha : I rep atance unto life, 

n aner he gai e faith to 

be deluge. Thie warnin i die- 

- an unbelie> ing w orld, 
whi 1 .''11 the intermed 

•uld 
i ■■■ i 

of I kind 

and I not have produced 

faith in tin* antedilw ian nfirmed the faith 

Ind in the cb e of Paul, ign< 



I m I r V I T II Q : .f . 

n more feeble re i ;,nn e to e\ idence of the truth i f 
the goepel than malice would have done. Men do 
not require tin* same amount of evidence from thiic 
friends as they do from their enemies. When thii 
are not . et « r not fori leen, con cience can- 

not see or foresee them any more than the eye or 
th.' mind. Whatever is concealed in the future 
must be addressed to our faith in some form of evi- 
dence or in some relative connection with evidence. 
Paul rei < eded :i Becrel or hidden mystery which had 
been hid from the beginning of the world, namely, 
— that the Gentile believes should in all respects be 
fellow heirs of the bl of the gospel with the 

Jews. But while tin- important disclosure produced 
no faith in the minds of his countrymen, it had no 
influence upon their consciences. Before they be- 
lieved the revelation made to St. Paul to be true, 
they would not and could not in conscience eat 
with the Gentiles or new converts from among 
them. 

Noah, in the long and arduous work of preparing 
tie 4 ark and acting the part of a preacher of righ- 
teousness to a degenerate and irreclaimable race of 
men. was sustained by the evidence of a peculiar 
1 to the evidences of his coin- 
ed consequent pious and holy life. As 
the lied this motive' influence m 

have been quid nd we can readily conceive 

that his entrance into the Ark rqusl have produced 
an indescribable effect upon hi feelings. But every 
24* 



2^4 DISCOURSE TWELFTH, 

believer, who gives all diligence to make his calling 
and election sure, in a certain degTee condemns the 
ungodly and becomes an heir of the glorious reward* 
of faith in heaven, 

Cincinnati. Januaiv, 1S38, 



DISCOURSE THIRTEENTH. 

THE FAITH OF MOSES. 



fiy fiiit li Moses, when he was come to years, refused to be cp.lledl 
the ton of Pharoah's daughter J choosing rather to suffer affliction 
with the people of Godj than to enjov the pleasures of sin for a sea- 
•on ; esteeming: the reproach of Christ greater riches than the 
treasures in Egypt : for he had respect unto the recompence of the 
reward. 

Htbrexcs, xi. 24—26. 

Moses is reckoned among the believers in the 
Messiah to come ; therefore, it is said, he esteemed 
the reproach of Christ greater riches than the 
treasures of Egypt. The recompense of reward 
was in heaven. Had there been no such reward 
or if he had had no respect to it, his estimation 
might have been in favor of the treasures of Egypt, 
But the recompense of reward could only be anti- 
cipated by faith. It is also said, that by faith Mo- 
ses endured as seeing him who is invisible. Faith 
produces in our minds effects answering to sight. 
The mind through this medium perceives secret 
or hidden things and things futuie. Are we told 
of mines of gold in paiticular places, and do we be- 
lieve our informer? The intervening earth is no 
impediment to our apprehension* Faith lends its 
realizing view. The riches of Christ were not 
only invisible in their nature, but were future. 



^ i DISCOURSE THIRTEENTH! 

Faith then looks 1 as well as within tha veil. 

The faith of Moeea La not to be identified with that 
of his parents. They a v. that lie wps a proper 
child an 1 acted uly. But when became 

t<> yean of maturity, his p ould no Inn 

believe for him. He had the power and right to 
choose* bel 

liim n in 

the prn i of Pi 

daughter v. ind the pleai urea 

icr hand, there « 

ami final and 

B (wo 

hi • mind h I : psesent 

and this 

l.tti.-: fi: of th ould 

onlj ond. 

!!•• mighl bul both together he could 

n.»i . | .ii, h 

altei Hen ma] t the tn arid 

ri. lie i of th - to li'-.i'. i ii. I 

the lot iheir fai 

all. 'I 

hriat 
loa . faith can j ield 

nil. Tl 

than n. I Mid ••Diiiiiiy, 

men und who would sooner 

*h<>n!.! M • 8 m . • '• adopiiou b) 



i Hi. r U in OF MOB] 

Pharoah's daught< r, n liked a an E 
( f ihe blood. 

The suffering with the people of God tnu 
now , in dii ; world ; tin 4 recompense of r< 
not ■ ryoj ed until after death. Tin 1 phj 

• i in llectual action of faith and its intellectual 
moral faculties arc 
plified in this case. There is an unusual grandeur 
and Bublimity in all (he events in ihe history of 
The edict of Pharoah for the destruction 
Hebrew infants, it is the opinion of certain 
wiii only intended to reach the children of 

principal families. Might not oracles ! 
i out, that some descendant of th< 
trib( tdmen might endanger the reigning dy- 

tis, would have been according to an- 
13 i it it is plain, that the parents of 
ve in the deliverance of the Isra( L- 
ites from Egyptian bondage. We concur in opin- 
ion with those who think that there was nothing 
ual in the time and place of the exposure of their 
child ; that the times of the princes- were regular 
in her visits to the river, at or near ihe same place 
the purpose of religious ablution. The Nile 
1 river oi th< . It 

the mothi r meant I 
her child should fall into the hands of Ph 
daughti r. he aol ha s e be knowl- 

edge ol the Lei of the princess? Probably 

these f ■ concealed from the king. Tho 



286 DISCOURSE T 11 I R T E E N TH. 

form of adoption in i countries accouuts 

the phrase; — "and he became her son." Tin 
cured to i! Egyptian ( n. His 

mother option might not have lived to wit- 

true I I jays, that he wa 

old when be vi ited bis brethren, li is therefore 
probable, that the king in whose reign he w 

i on die thi 

then But fi 

d B third ; crfod I 

i the I ! •' bank 
of the J \1 

h( 
wi b< it faith, or wi 

Tin bis faith were in and 

bin 

. 

heart-work. Ii'» 
and i inclu pta- 

tion 

must hi I with gi i •• by the 

nitude, by the age of the it vi ith 

dishono . povertj and n He refused to 



" B FAITH OF M o s E S . 

on of Pharoah'e daughter. He re 
need both title and e late, things \\ hich . I 
in hereditary monarch i rmei of 

w Inch no one retain Ion w ho lose th 

i under the age of fort) in \ i- 
con titution in- 

VII the lawful re3trainl are loo ened by 
ii!\ sical and moral laws limit excitability unci 
in various ways; bu( sin aims to in- 
ly and promi is tu do it while 
idw lih furnish the means. Lawsinab- 
a< are made by the powerful and 
. i r.i themselves but otli 
In ! ancient monarchies 

■d were princes. 1 fader 
■ 

i unbound- 

;. To exchange princely grandeur, to 

Lion with such a people, admitted no 

tpromise between pride and humility. The two 

were fully in view. B \ itself 

no place in such a condition. The 

'.,.;> 1 qqi the h <<f (he 

itruded i! 

liate 

Bui did 
of the true r< 



DISCOURSE THIRTEENTH. 

* . by oral instruction and from books put into 

ids by his parents? He knew his parentage 

knew thrir langtu Id he have re- 

>ther 

foj i ' ; .. ies, t e \ ho could 

mother tongue must know tl 

Ligion, for histor were all 

religion . We think m see u 

b beli( f, that ihe faith of th I . his 

ith of 1 Daniel \. i\ ed in 

in [lie! ii i 

the dab, an< 

ipth i(v. 

But 

I the mi of 1 We 

I 

y nn<l h 

ui- hund 
[f Buch \\ 
the facts, then faith 

God. ' i 

it; 
. i ailed hi a and h 

, bound up with i : i lich 

life. T 
i II the : 

much 1.1 >re primiti 



r II B I ' OPM 






li is Hebrew not I ' i. If v e look into the 

ilms we shall find 
ancient which i npared with this 

1 dma is to be B und in the first bo< k of Mo- 
i itten the original ( - 
ouid have made the lai 
his own. Had he recast the original inl try, 

the poetry would have been like his own f< r 

nil int< i 
1:011 thai Moses had the written 
cting the Eg3 ptian bondage, i [av- 
lI bible in his hand, he 
li 

^1 unto Abraham, know < . 
1 shall !• in a land 

thei] 3 and shall 

ii fourhundtf ; and also, that 

.. hom the] shall will I judge, and af- 

•v shall come out with great substance . 

Moses road these words as tl 
i in a book, not received them by ver- 
bal iel 

ih. Jacob i ; J 
b died in Egypt. . 

buried. idi by 

lion of the departu bii- 

dren oinmam 

too V. 
rd and 



DISCOURSE THIRTEENTH. 

; for — "Joseph took an oath of the child] 
of! mying) God will surely visit you, and 

thai! carry up my I hei ." V 

[f ! ' -(I to commit these tin 

he knew i! 01 if 

- , • tew 

he 
it he kn 

may 
: in 
un- 
• 1. In and 

• is the 1 

J upon 
I 

I 

i 

!i. It e: 

ii true I 
■ ; but it. ia not 

tin 

. 

und 

■ 

irial, 
him reply that he \\'l.\ 

i ' I 



THE F A IT ! I I 

And why can he not beli i • the 
hi t< 'I':!- 1 facl i- he ma} hai e been 

rather -I from beli 

or no | ain i i e h en 

n to ma • a, or to ( . ii its 

t i" remove doubts. r i 

LI the world over. Whateveris 

true in the bible or in history, cannot bo othcr- 

m& an) v here else, nor at any other time. WiU 

in: he believes it is scriptuially or his- 

true. that Christ tasted death for every 

tan or died for all men, but that he cannot believe 

e died for him? The reverse on examination 

ill be found to be ihe case. The difficulty origi- 

3 r of the faith in the history. 

The faith of was based on history ; much 

f the evidence uf it was historical. But there is 

propensity in the minds of those who contemplate 

lith to make themselves its Alpha and Omega. 

Jut faith in written revelation is progressive, — 

•from faith to faith/ 5 — from the faith of Abraham 

o the faith of Moses. The former believed the 

K>n< and the lat- 

erbelie\eu that it h. aearly that time. The one 

ad the other believed it v 

. i anticipation v. as true, the 

could not be false. l>:it faith may be 

■ : invol rror. True. Many 

Inst i of fa dth in true scripture have been 

detected. Notwithstanding the goodness of the 



r H I JIT E F. N T II . 

- and i r i. ii wna 

!. Mi- 
di! h 

faith pr< 
in \\ hich il baa not been tried as gold is tried in 
1 rally b) pro 

I. But in Lh ' Pro\ i» ! - ■:.- • un- 

irc of th 

• 

i kj but he fii 

M< . . ■! and 

much historical (kith. 

ind 
, >j , • prob 

iblished 
and wealth an 1 

' " 

ii found 
I nia from lh< idolatry of 

I A Lieat 

the 

II l in the b 

-that itmight have 



Id famil} by u mrpatii n or i 
Bui ihe di 
have prevent! d ihe nali n from aitei ny con- 

quests on il ; .;ii gulf for a length of ti 

The I remained un ed v. iihin reach- 

■ pt, and in < 
rs. The I ' yptia n education of W 
and his initiation into the ies enabled him ful- 

ly to understand the hislory, nature and consequent 
of idolatry, and qualified him in an eminent de- 
it. His faith required the 
utmost measure of attainable evidence to sustain 
him in this most arduous and complex labor, and 
to check ih p< nsities oi' the people to- 

ihey had so long been famil- 
iar with in ll i their bondage. How cvn 
any man w I m plates the movements and the 
lal ors of Moses, indulge in declamation against his- 
torical faith ! What other cause, so much as the 
want of this kind of faith among these politically 
enslaved tribes, rendered their emancipation and 
reformation so difficult? All experience and ob- 

ow how difficult it is. either to ol 
to retain faith in conflicts with tl ions and ap- 

ihe aid of historical evidence an I ar- 
guments, Th< id insl uctors who di- 
rect men to for all their 
soin- nquer ihe allied 

ardly fail to 1< ave iheir pu- 
pils ex L were I oul-fl ked if not . 



DISCOURSE THIRTEENTH. 

rounded. The whole history of the ancestors of 
Moses from the time they left their native country 
in obedience to the divine command to become 
strangers an furnish evidence to sustain 

his faithj and ii, tied him to succeed in this 

iloua enterprise. Those Patriarchs and their 
- in the line through which 
to collie sb, must fust Burvey the 

land in whi :n and h 

it confirm* d to end 

of a given ti m of it 

)>v conquest ; 

thin 'he maimer 

of intuition , all external 

j . foi faith 

would 1 j ; he c( uld 1 

■\\. It i- not fur us 
i in- 
tuitu bul wc 
ven u '..n of e\ idence and 
of faith : act. There 
is n< 
li ran in I 

j .iid the mind il 
If n led tl 
kind i 

>fe of the truth 
of God i i what hi 

told. All tl 



T n 

nowledge. And the testimony 
prophecy, The influei 
the Scri] I ire upon the I 

>rded pn is to 

faith ; : . all theii 

:. with all their enthi me 

mode or oil ill find ii nec< asary I >rt to 

ird. The reason is very obvious. 

The prediction gains in historical character rather 

than loses by the duration of its period. If the 

diction of the Egyptian bondage had limited it 

1 of lour hundred, its credibility 

Id have hern weakened as one generation of 

might have co-operated to bring it. to pass. — 

Bu | ace the prescient mind is more 

evident. Indeed the only ground of doubt is, 

whether it ever was foretold. 

In cases like this of Moses the first effects of faith 
should be in the believer himself. There are in- 
stances in which demoralizing causes do not inune- 
suspend or destroy the effects of great intel- 
lectual or physical operations. There are for ex- 
ample traits in the character of Mahomet irreconcil- 
able nal virtue ; but they were 
known to I p ers, the success of his arms 

in the 
first m<> 
to him that all a Iculations on milil 

prov Ltempt to vindicate the | 



DISCOURSE THIRTEENTH. 

soual injury offered to one of his own friends was 
betrayed by this very man. The Egyptian probably 
was a I or an overseer. Moses m '. 

have inquired into ihe cause of offence and 1 
attempted to use argument, and this might have 
exasperated die offi a i and | oal con- 

test The Hel . nor 

bis countr an n of new friend. 

But [srael'e 

his work . I rid it is 

onlj ut can gain and serine self* 

. I . ,, 

ll 

I 

i he 
i 

The pro- 

ipof 
mer, 

mus( I 

well as to 

in him. 1 1 faith by ! 

self denial, that 

dot! 

I ; ' : >| 11 . 

do iii Ul 

cperience. The 
Apostle • of the faith c f Mo 



I ■• \ I I II 



nd not with his action - ; ac- 
follow. M By faith he 
v I ring the wrath of the ki 

be< 

o\ er an 1 the Bprinkling ol 
thai de I ihe fii I born should 

ith li pa led through dp' Red 
by dry land, which the Egyptians 

rowned." Now had all this be< n 6rst. 
and had h( wned his relation to the 

: of a king and disclaimed the pleasures of 
Bin I ihe treasures of Egypt, (he usual 

:e and experience would have been 
inverted. But as the facts now stand, (speaking 
after the modern manner) he appears as a convert- 
ed man, he has experienced religion, his heart is 
I. Like another Paul then, we see M< 

but l< 38 after he had won 

Hi ihat he might win him. It is well said 

that, — " hope that is seen is not hope ; for what a 

ill, why doth lie yet hope for?" So, it is 

no proof of faith to retain things till we can get or 

ibstitute for them. Moses too might 

hai J b I had already attained ihe 

\\ hen lie endeavored lo 

Dtendiri]; en, he hail made all 

the great volun f honors, ful 

plea but forty y< ars remained to 

1 )id he live all 
that time in unavaili rets of a hasty resolution 



DISCOURS E T B I RT E E K T H . 

prompted by ambition, sighing for all he had thus 
thrown : I lost forever ! ( >i did hjsG >dand I 

imony to the secret devotioni 
hi, h a for the volun- 

tary Kalf and 

■ of what he believed to be t] se of truth? 

Iter and a happier man, 
e as il .. talificd to ule his 

An >ted in the 

ele\ - I no 

in 1. B had to d 

:oss. His own personal 

his 

. 

W ithout faith, it would have 

bi en in im to ha I by 

ob. I I ive been impossible 

for him to have o all bis m< ti 

In 
his situation an could not at G 

ac; J'. -oul 

mui 

_ !i, in bow • 
a degree the faith i must have partaken of 

the historical ; and y- I (so to speak ful- 

ly it acted on the inner man, effecting instrun 






THE P AIT H OF M< 

ge in mora) sentiment and volition an- 
te io v. hat ia < , ;tl!cil com er« 
. And in ilii i, \\ e hai at it it : lie 

(ruth whir!) ; and tl 

thai ihe 

M of ihe nature of ihe 
I \. that the let! 

and dead derives efficacy from the very i 
of the prophecy, and the remoteness of its final ac- 
complishment in the promised Messiah. "In thy 
mil all the nations of the earth be blessed." 
is believed as the promise of him, 
who it is impossible should lie. The hope that re- 
pi s faith is an anchor to the soul both sure 
and truth be well understood 
(and what form of truth can be better under- 
let ii be fully believer] ; and that love 
honor and riches and pleasure which is opposed 
to it must be deeply rooted in the heart indeed that 
cannot !e to yield to it. In fact, the faith 
seems to yield first, when the effect fails. The Lord 
prayed for Peter that his faith might not. fail. Ho 
lievelh not shalJ be damned. "By faith 
to yei be 
Pharoah's daughi ra- 

ihan 

in Egypt." no- 

■ ']• n ll ••« h ■ iribe 



300 DISCOURSE THIRTEENTH. 

of Levi, whose birth-right had been transferred to 

Judah the next younger brother. HL- tribe then 

i not to be reckoned in the genealogy of the 

A\ iiv was not one o( ih< idah 

1 to in (1) Faithful 

in • i iv- 

lf? Thi 
mei ith. N 1 have had hia p 

: .1 ambition I 

Qt Hi 
tuall; 

1 1 •'. Faith- 

ful m rvanl in th< well 

i is ili- 
he truth >d and dms 

i truer <• li- 

The ; 
of I ' to 

.. iih iiJii 
I 

iiv u nt and 

\ 

e they 

A 

ne or a i nothing 

called 
tho son Of lMi; 



tHK FAITH Ol 301 

u I !g] ptian by nation an I by relij i< n. He 
nol v. i hi] i uffer with the 
When bechanced his national character and | 

lation in blood to hi 
lion, and became duly and pul Licl; u . he 

united u ith I >ple of t Sod ih ir lol of 

i en il was thai he changed honor I 
;:. then il was tint his faith was tried and 
found unto praise and honor and glory! 

Between sentiment or feeling and intellect, faith 
lified so as to hold a medium or be 
made to approach nearer to (he one or to (he other. 
Hence the faiih of some men can scarcely be dis- 
uished from sense, and thai of others for 

The means also thai i I to produce 

itain faith, are marked with the! cu- 

liarities. The feelings excite the mind to believe; 
lickened lo bring it into the act and 
habit of thinking what to believe and how to be- 
lieve. Two schools of teachers and learners have 
been thus formed and have become rivals. And 
in the ardor of party excitement neither seems dis- 
ci to investigate the grounds of their differences, 
or to admit as facts the tend enc >ach other to 

i extremes. We have assumed thai the 

of the historical 

intellectual. This 

we are disposed to think would follow, even if, as 

commonly suppoc was inspired to write the 

n - which happened before he was 



26 



oU2 l) I 8 C i B S E 1 B fu I 

born, for he must of course have been inspired tc/ 
know them. Bu' it rittea and trans- 

milted in the families- of Bis no ni he read 

and transcribed ihcni as authentic - -till he 

knew and b :. But mail he renounced 

Egyptian rektli n hi 1 not have!-, 

fully undei ll tuen e. He must ha> 

and thought mncfi by himself. The : ii>- 

be true reft 

i could p I by him in 

public. Th was 

not very intimal i his o> 

mat- ] 1 reth- 

i would have ud 
hand \\ Lb n , I not. 

They \> 

am- 
ple of 
with in 

faith of 
Tip -instructed o 

appear in th i church with .ill the stamina of virtue, 

- {> i\ in d the pro] i 

their conditi ion. Such men confej not 

with flesh and b] I. St, Paul began immediatelj 

to j ii)]l. 

ch men peihapa ai e ob- 

f«coDquestfl by their own intellectual efli 

We mean n< I ual faith, 



.Hi i LtTH tl v: Q 103 

d i feelin ■ faith. Both 

waj [ti ; 
ble, that I urabec of i \ cr] community 

iImi h . and that it 

ith v. 1 1 i 1 1 1 1 t i • 1 1 ■ i 
Tin up ioritj claim for the 

exhibited in the small number 

with 

Lga predominate. Much 

into full action. 

bo think I I most It may he 

I tl (kith is apt to con- 

. igfct seem to question its iospi- 

ion or gn figia, for most persona of strong 

lings are apt to be jealous on this point. 

Let n4 be kepi in mind, that in all c; 

:ed by die truth or 
tha( truth is the efficiej An error in feeling 

ot in opinion will remain so in despite of all our 
1 tnuy. Faith has no power to make 
error true, nor wrong right. Another objection will 
be u our view of intellectual faith or 

rather than feeling. 

?D 7 

. — that it leads to ration. But by 

, w e mean that 
men use tin i ainds In- 

influenced ;• e bj the 

The Gunuch tras reading 
. of I aiah. Philip asked him whether 
bal be read. JI» i confessed his iff- 



31 14 DISC i B E T B I R T B E N T II . 

norance. Would n be correct to infer thai rxl I 
>ibie must be equally ignorant of all 
s of it? If the Eunuch had understood the 
passage he might have believed il and the affects 
of its truth v. >uld have been ihe same, for Philip 
: i ihe truth, — he only aided the un- 
der I Sunueh's mind operated instru- 

ao part 
rk («» make bibles, mi- to pr \ ent 
. I 

■ 

l pains i :i • ! to addre - him ■ 

of the people, 

up their confident e. \^\\ no 

u ed to 
Bui * by did he not need them 

| i by hearing 

Bu no man avefi himself by 
he : thinking ; In- faith may be the no 

I bu! ii neither i nor invents an] 

truth. When that the faith of M 

w ;i i hi I < scriptural . th il il was eminently 

that ii was in no de 
tiol feel the truths which he 
belie> ed ; but m i -ly that th< e in his 

mind and >nt, will and 

• i iiiiiin! ited by his feeli 

1 1 c ild think tin < ctenl in one manner, 

while la i might have felt in an >ther .y\\(\ could 



r H E PA IT II 01 KCO B ft. 

\>\ bifl thoughts. I >ur feeling 01 
their absence are no( to be regarded as indifferent 
io cur faith. The most we can do fc to habituate 
them to \ ield in soine degree to though! and to our 
i onfidence in truth. In re> ii al - of religion much 
u >uallj excited. People belies e b th< . 

I and because they feel. Hop< are ei pand< d 
and • ightened and enlarged. But in the 

midsl of mighty emotions, not unfrequently all the 
feelings > 1 1 1 » .- i 1 1 1 - , the heart becomes dead and the 
mind dark. The wonder then is at this adverse 
change, but no one is [ireparedto hear, of any cause 
short of a supernatural one, or to reflect that religt- 
feelings sua well as all other human feelings 
have finite Limits, and that faith being* also finite 
must conform to them in so far as they have had 
any caus&tion in its production. Unhappily it has 
that intellectual and sensible faith 
have too often been made to act as .antagonist to 

h other, instead of being made as they should 
be help meet to each other. Though it be true, 
thai when our confidence or distrust accords with 
our feelinge we are immediately and strongly in- 

jted,ye! the circle in which the feelings move is 
loo limited for the thoughts and so must check the 
e movements of the mind. Present enjoy- 
ment becomee a centre of attraction. But historical 
faith as we call it, diverts our attention away from 
ourseh ea and the mind expapds and ranges beyond 
earthly limit ; and when it returns to the feel- 



N i B« 

. like the i fried back enriehed 

with new Lj i( iraproA i - th< ll 

I i ■ 

ith the fi fion- 

ith : 

i faith ai Th( 

kepi up 

• i I of the 

. 

upon the w 

} feel 

I w iili i! 
■ 

I : weak rnusi th< 
• -1 hourly obscured in n 
lit ! 
I 
: . under the di : 

the G id Vizier of 
td . the 

i ' r of the trib( \ of Israel n 

5«e them b >th. Joseph iu the ordei of Pto* 
vid i . e much p& 

.<:. And I to delii Br much . 



ii.. rH oi 

h in hie turn conti ibute lo 
which lead Lo 
of the \\ orld. Both In e and di< in q 
full ade lo their 

\nd 
ith shall I re- 

pli. \\ hat a prec 

e wllO died in (he 

iving received ihe promises but having 

i was persuaded of (hem. 

I him (oi • (he 

on of temptation, rather than 

faith of i ■!! ex- 

: much n 

. and yet if pos more 

than ever n< . ! be taught in the schools. 1l 

il were generally taken for granted, that 

in regatd to historical faith il is now no longer n< 

But is i( not in truth the one thing needful to 
our passions and appetites? Instead of having them 
almost constantly presented to our minds by our 
r correction, do we not need tu have oiir 
yond them and above lh 
■■ By omul ble tie, u in 

which it d to lie." 1 1 

lil Q ! The 
•ill be, that his la i. h a- far as 

haracterofti 
Cincib n iti, February . 



DISCOURSE FOURTEENTH. 

1 f- 1 r< • 



r able tiling:-, \:\ frlucb L1 wti impossible for 
God I .1 strong I i for 

fan Ufl : \\ lu | ii.ivc 

• n.th 

I 

i.- 19, l" 

u I ■ ■ willing more abun- 

bow unto the beii the iinnm- 

Lily of hi Bel, confirmed u 

The form i urely blessing I 

will .- i. ! tnnliiplying I will multiply 

.*' Abraham, I s ; ; c an< did noi become 

until late in life. The former i had 

patiently endured, obtained the promise in ihe sou 

L hope. " Yfi <!• sire," Bays the 

inie 
dilig< 

lolhful, bul follow 
: who ihn ugh faith and patience inherit the 

posed to each other, as 
faith ami unbelief do. They cannot be made to 
litutively or to produce lliesameeffie 



THE HOPE JET UKFORE US 






re in religion and morals, what attraction 
and repulsion are in nature. Hope stimulates,] 

vivacity, courage and pleasure. 
1 1 enfeeble 

The foundation of both i ; evidently laid in the bu- 
•! constitution, for both hope and despair and 
iheir characteristic effects may be produced by na- 
tural cai well as by religious and moral ones. 
Certain classes of diseases depress hope, and others 
;ertain stages of their action increase or revive if. 

ii known. Though 

er from the insidious malady, yet all who 

suffer under it hope lo the very last. From facts 

of il iripiion purely natural, we must infer 

not mere factitious or ar- 
ris, and that they would exist were 
■e no religion m (he world. Hope is to be cL 
ed with faith and despair with unbelief. Every 
thing in which we can feel an interest and can 
think upon, will be in some form associated with 
pes or fears, and fears in excess will termi- 
nate in despair. Temporal causes may generate a 
it amount of despair lo destroy life. Reli- 
Jled cannot become universal 
\ i extraordinary instance of preju* 
. '. ho gravely and earm 
Iv 1. 

ims of d ind caution all against em- 

brae A religion without hope, 

were it r i tsible foi it to exist, must contain ti 



3 10 D I S C U R ' E P V R T F. E XTH. 

of its own dissolution. Bui all religion niU9t be< 
ill hope. The only alternative that can he, is he- 
tween true and false hope. False hope may end 
in (' bul nothing can be begun in despair. 

As soon as a ease :eived or believed to he hope- 

it is abandohed. Despair makes no proselytes. 
When preachers are accused of pn iptiir 

or driving people to despair by their preaching, it 
is not to be d thai (hey tell iheir I that 

will be j believing an I foll< their 

Pn i chers may it'll their 
thai they will be tost without religion or 
thai them ; and if their 

them ih. d pair o( 

'. Bul i 1 ' no- 

thin- i :id can in by thus pr i 

alvQlion 

ed - ough 

to pass away. Pal and false hope are the 

ligion. Bul hope i \ p< -uliarly ne- 
iuse all that is future pertain- 
ing : Dtirely beyond the apprel 
w id pe. Ml reli lid hate 
iheii n for if n n ligion I in it 
to ti i ,: i" i lelhing must be invej 

: to it to cany it beyond the senses or if 
can have no hope. Idolatry which is present to the 
i i much so. I' needs n 



, ii I LI o PI i i B £ F O UE ( • • 

id (hey v ; and ho] 

and I all i 

d in thi of flfi ! 

wilh the church to 
luclion of b< 

mentsand 

•i the dii of oracles or on 

all required the agency of the ministers of religion. 

The gospel brings life and immortality to light to 

ite the hopes ; therefore a Christian's iiope is said 

to be full of immortality. But though the church 

of Christ had no legal or official connection wilh 

.eminent, yet the rise and fall of nations and 

ires, undt r which the members 

church must necessarily live, could not be 

with indifference by (hem. Besides, 

lime which rmisl often elapse in great national 

and the uncertainty which hangs over 

create in the mind the highest an.vie- 

i the opinion" of the ancients, that civil 

vernments cannot be sustained without religion, 

vails both among statesmen and churchmen. 

But is then bject 

.' il nol tmos( wholly avoided, 

if ! coi ftnlly used in n sen e ' 

i f the an- 
titical. They n< 
bem to imply the v. in their vis- 

in their wor hipp 
Tlr • n lid " • I n ible ; it 



DISCOURSE i I R T t: E N 1 H . 

left its devotees hop< Less. The idols (hat men saw, 
— why did they hope for ? After (hey had wearied 
their eyes in gazing upon this dumb show in igno- 
rance of another world, what remained hutio make 
a mystery of tin nment of this world? But 

ealed religit n which has brought life and hn- 
rtality to light, which has disclosed moral and 
spiritual rewards and punishments can do without 
! w n. hopes both Bure 

and an anchor to the soul en 

into that within the veil, whither the forerunner for 
us is entei d, even J its, 

of this world can bus- 
i Lin ihein eh as w ithoul the aid of n 

lhal the v 
i of the < a religion intimately and 

in- | m bly than any othei 

idenl from the : i m- 

Licularly from the inanm r in which 
trwoven with everj pari i i iu texture 
and combin h (ruth and mind. Religious 

knowledge and experience progress under the n 
fa\ i but Blowly. Ofu n when 

we think we be i c msiderable advances, fu- 

ture "• ('pinion and humble us, hy 

to make • rtate of 

nd of our attainments — ihus leai ing ara- 
biope 01 d } alien! waiting for that which 
wc Bee not SL Paul we have -tcu desired his breth- 
ren to bIiow the* ime diligence to the full ossuroi 



rBE HOPS iST BBFORK US. 313 

i unto ihc end. Bui at ihi \ erj end, w •• h 
c lo hope for than at any former period, foroui 
:t3 of heaven are more ihan e\ er brightened. 

^ e may ha\ i who have fled for 

refuj b lo lay hold upon ibe bope e u- . The 

tical image of hope w a i an anchor; but 
in our. respecl defeated iu own object. 
Ii was too visible, too palpable. The Apostle plays 
upon ibe trope. " Which hope " he says " we have 
as an anchor to the soul, both sure and stedfast, 
which entereth into that within the veil." This 
anchor therefore is not seen. Jesus Christ our hope, 
the f our hope and the author of it, has pass- 

ed beyond the veil ; bis risen body is in heaven 
invisible lo us. It has often been noticed how 
b and Hebrew learning enabled him to 
improve his style., by combining words found in 
h languages. Anchor was a Greek word; veil 
(of the temple) was a Hebrew expression. The 
sure and stedfast of the former combines well with 
the hiding or concealment of the latter. Though 
the great objects of our faith are beyond the veil, 
ihey are no lesfi sure and certain. 'The manner in 
which the art of man'fl device has modified the gos- 
pel, with B view to make it at once more compre- 
hensibly and mysterious, is remarkable. The chur- 
ches must be filled with statuary or paintings to aid 
ihe mind, to assist the understands g. The learner 
and the worshipper must see aa well as hear and 
think, and this visible and ceremonious religion must 



31-1 D I S l U l R S l KOI B t E i. .\ i 11 . 

hare mysteries which baffle and confound all reason 
and all sense. The causes of these paradoxes must 
perhaps still be referred to hope. This christian 
imagery and show cannot satisfy the hopes of the 
sou), and offers nothing in fact to it. It" we hope 
f( r lhat which we sec not then do we with patience 
Wait for it ; but the material objects of worship are 
all seen and what a nan seeth, — why doth he hope 
for ? In true religion there is a veil, not a show, 
through which and beyond which the senses catitiot 
I en< Li ite. There is no ti •*. no necessity, for ad- 
ventitious mystery to create hope or to furnish it 
with o! , .New we see through a glass darkly •, 

and now &bideth hope." When J( 

I away lion hope came; and (hen the Com* 

t rtei came, Th< n the disciples Bed for refuge to 
lay bold on the hope eel before them, and the Com- 
forter gave them great consolation. Theii hope 
followed theii forerunni t into heai en, 

In the progn ss of redemption there was no break 
in i he chain of evei is, no confounding of their order. 
The birth, life, death, resurrection and asceoeion into 
- ii follow in order; but the senses can go uo ftir- 
lh< i ; a cloud recedes bim out of their sight. Prom 
that time they knew him no more after the flesh. 
The Ipostles are not witness of things beyond the 
veil. If St. Paul hears any thing there, they are 
unspeakable words which u is no! lawful for man 
to utter. All Future time as well as eternity is a 
veil to our sen* . We know not what a day may 



i i i I . I I 1 1 i I RTBEF0R1 I 

bring forth. To morrow id an o [ bope | but 

the hope of h is nol sure and stedfast No future 
day of life is confirmed Loany mortal by an oalh oi 
God. The promise of eternal life is made sure to 
tlit- heirs of promise, It is impossible for God to 
lie. 

• II, to 1 1 1 • \ i ■ i i la | 
He, whom I fix my hopes upon. 

He ever liveth a( the right hand of God (o make 
intercession for us. He is a Priest forever after the 
order of Melchisl dec. 

The idea of a believing Jew flying for refuge to 

hold upon the bope set before him, while the 
tlution of his ancient church and state was ap- 
proaching, is touching. What other hope could 
le nave had, whose belief in the Messiah 

involved in i( his prophecy of the entire overthrow 
oftl; hi system, and also the city and temple 

ntirely as not to leave one stone upon another ? 
Their ascended Saviour was the only hope set, be- 
fore them, and set before them just at this conjunc- 
ture of time, the end of their political and ecclesias- 
I world. Ii was not a revolution but a total de- 
letion. The sun of power was to 1 e darkened, 
• I ceo ••■ to reflect her borrowed light, 
of religion) to foil from 
of the primary or the 
• hierarchy was to be left in 
Jeru It was also foretold, that the destruc- 

tion of human life would be very great, that not 



31G DISCOURSE FOURTEENTH. 

ray of earthly hope would remain, when the foe in 
the highest state of exasperation and panting for re- 
venge should be completely victorious. In such 
an anticipated catastrophe how desirable to have a 
hope both sure and stedfast ! 

Bui every man has for himself personally and In 

; an end of the world. Death to us ends all 

earthly relations. " I die;" — said Joseph. What a 

word! I die;— niU8l all say , whether they shall 

i < r without hope. To die without 

hope ; — w ho can bear the thought f Few can bear 

it. the thought mu inished, or false 

and BlUSl by some mean- be called 

u\\ Loss of hi" and lo I of happiness are both 

eking; — some derangement in our natural feel- 
must happen I n become ded 

to tip- idea i The death of the body may 

ikted to an I ; aid- 

ed a> the reparation of Lhe mortal from the immor- 
tal part of o for a time. Hut annihilation, 
a Lotal and eternal cessation of consciousness is con- 
trary to the firsl law ire. To believe it and 
to be reconciled to it, is to cherish lhe principle of 
;ide. The elements of hope ate abundantly 
diffused in our nature, and the plei wire we derive 
heir cultivation. The pure en- 
o so desirable thai every good i 
ild wish to live forever for their sake. To have 

a foretaste of heaven and to be willing to cease to 

be or to lost heaven without ceasing to be, is im- 



I 1ST BIFORI Ul 

c while reason remains pure. No i iti< n .1 
'i ever j el hated his own bouI, and still ! 
ou n happiness. I >ur love I foi life, and for baj 

r, and what we love lo hav$ we hope to have. 
B i.-l hope are ae immortal ; c 

Neither of them has a ocy 

I us . ihej must | spire. W 

t-i be heard calculating how long he would 

1 >ve or hope, would not the soundness of his heart 

or head be questioned ? This longing after immor- 

ihe relation of hope to the immortal 

Oh! hod lived mortal, a storm is gathering, a 
umulating. The destroyer is approach- 
Have you not fled? Oli! fly then, fly now 
to : ; e | ' before you. Fly not only with a 
. but 11 v to the hope, — to Jesus our 
All who would find refuge must fly to him. 
he anchor of the soul both sure and sted- 
ered into that within the veil. It is 
fact which distinguishes Christianity from all 
■ -ferns of religion. The Christian's hope 
he as ii were all reduced to Jesus. 

us is able to save to the uttermost a!! that 

I ! through him. When the cot, e- 



31S DISCOURSE FOURTEENTH. 

quenccs and the guilt of our sins pursue us, when 
the judgments of God threaten us, the Mediator is 
set before us that we may fly to him for succor. 
There is a period in which presumption and false 
hopes will fail. The sinner must finally yield to 
B ith& will find him out. The terrors 
rill make him afraid. Which way will he 
can he escape ? He has become the 
enemy ofiheJi the ministers of whose jus- 

tice are everywhere. A guilty conscience cm- 
fum sinner's \\ isaom and destroys his Btrength 

whether be flies or fights. Tlte history of the man- 

I lie. s been often overtaken 
by the God ws, thai though Ju- 

lian might noi have said ty he did | when 

befell; -Oh G thou hosl conquered! — yet 

in i. tnquer. 

M ; souls who have fled for refuge from 

impendii ing floods, from devour- 

from the us judgments of God ! 

Man; . deluded, terrified Binners do flee this 

and that v ii I every way, except to the 
them ; and from him they fly lo the 
id mountains to invoke them to fall and 
hide i he in from of the Lamb, u for the great 

day of Wrath 16 lhatLamb who is the Chris- 

tian's hope and who thus becomes the linnerV des« 



•i II HOP] S El BE FORI 13. 

pair. I fnhappy ! —which way be flies, is hell I It 
in bul for Q lime, for a dfcy of visitation, thai Je u i i 
u - as our hope* To-day bis voice must 
be heard, while ii is called to-day. To-morrow it 
may be no longer a voice of invitation. Now all 
the ihe earth may look and be Baved ! But 

old! he cotneth with clouds and who shall be 
able to stand? When he appeareth on his great 
white throne, earth and heaven shall llee away from 

re his face, and there shall be no place (of re- 
bund for them. 

r ii has been Bhown may generate false hope ; 
hence ihe influence of opinion or persuasion over 
it,— OS it is always a pleasurable excitement. r l nc 
difficulty in certain cases of distinguishing the plea- 
from those of Uue hopes, gives 
an uncertainty to the data of experience and mis- 

'< ihe judgment. But if error always produced 
despair instead of false hopes, the pleasurable feel- 
ings of true hope would in many cases of experi- 
ence he a good and safe guide lo the mind. No 

q's judgment i- questioned when he affirms of 
one feeling, this is hope, and of another despair. 

But ih. ered when he pronounces ju L r - 

lings <>f hope in his own heart ; 

IS will arise in other minds that h .nay 
■ en true and false hope. This pro- 

from lhal of judging tie 1 causes of oar 
hopes in ih t without regarding ihe hopes 

ihemsel impelling our mind- to judge of 



320 d i s c o u r I e ror B t e E N t h , 

the effects by the causes ; for in this case it would 
follow lhat whatever might be the nature and do- 
■ of feeling, if the cause is wrong the hope must 
be ?o too. Bui experience may detect error? (when 
it can delect them o apply the remedy. 

Through faeU may prove the fallacy of our feelings, 
me i able to coutrol ihetn n 

from i: • |uence& The habit of false hopes 

may ry inveterate. Th< re is for instance 

a popul r molality or religion; and h may have 
ity and ihe sanctit 
ml of ;!i'- facility u ith which if 
II on the i 

n\ c\nd that 

ii. I ihe i able 

: 1 1 1 1 • * v.!. ed- 

e 1 i ii dp to 

w if he I 

Ood I 

l: thii r< and a ree "i in of 

To such conclu- 

ie and ihui I tin 

in its pn while it 

I there be an 

all ill" I out 

of the conchi 

to detect error and 

truth . ; We me- 

thii n to 



TBI ih'iT B I T B Bl ORB I 

our reason. The bible is en old book, out indivi- 
dual minds can never be very old without being in- 
firm, and mosi of ihem are still young. I )ur opin- 
ions oughi therefore to be the first lo be suspected, 
and of course lo be the first to be examined. Out 

on and the pleasing hopes we may have built 

• !i i: are parts of ourselves; they may be selfish 
in a greater or less degree. Have we a heaven and 
a way to get there in our own minds, and do we 
hope to go lo heaven in this way? Now ihcugh 
our thoughts may come from Scripture, is it certain 
that they do so? Our reason wi'l not be apt to be- 

i with itself precisely as the Scriptures do with if. 
That old hook docs not by any means Hatter the 
menial and moral faculties of US men. It charges 
US With a pronencss to think of ourselves more 
highly than we ought to think. And this error may 

ict the whole process of our reasoning. If the 
ground he assumed too high, all the conclusions 
will logically err by excess. The difficulty of get- 
ting to heaven, in propoition as we conceive it in 
our minds to be greater or less, must affect all our 
ay to hea\ en or i as it is called) the 
plan of salvation. ' : Strive to enter in at the straight 
gat- ' :■ the gate and narrow is the way 

that leadeth lo b and few there i><> that find it ; 

I wide is the gate and broad is the way that lead- 
eth to destruction, and many there he that £0 in 
thereat." Tie' straij and narrowness of the 

way comes under the consideration of our reason, 



322 DISCOURSE FOURTEENTH. 

anil as we judge of it we shall feel the need of help 
proportionally. Men who suppose they have am- 
ple time at their command lo do a work which can 
soon be done, conclude they need he in no hurry 
about it and indulge in no despondency. The de- 
pravity ami ignorabee of nature, (he deccitfuhn s- 
of sin, and the force of vicious habit do not enter 
into their reasoning, do not in their judgment help 
to make ifae might or the way narrow. They 

are happy because lh< y hope to get lo heaven, and 
ihey hope t<> get to heaven because they err in un- 
dervaluing ihe difficulties and overvaluing their 
time and means and ability. They reason hum 
The mercy of God and ihe me- 
rits of d Me li itor are not mere appendag Iva- 
tion. bui ihe foundation, the very beginning 
.. •• \\ i bou( in" ye can do n6- 

tliii in and 1 will do the ; 

But is ii no( tblc wc should try to ^o all we 

can I And may no! every man reasonably expect, 
thai if I 1 will help him I Where can 

b • ihe error of such a course I ( I —if the 

).. : 1 and deceitful the fact should b< i 

kn iwn. If •• '• are iher ignorant o\ ourselves 

prid may lie concealed un- 

der oui 'Hi hop n would 

»n in our sins and not salvation 
from our sins. Sincerity and hope when based 
upon error thing and do not directly add lo 

farther kn • Peter could perceive that 



. I! | I | I I t I | | i I 

moil was in the gal] of bitternesci and in the bond of 
iniquity, though he wo negotiating in hopes <>f" pur* 
chasing ihe Il« ] -\ <dio<( with money. The guilty 
and unsanctified character <>t human natu I id, 

en w bich the redemption redicated, The 

S i of man came to seek i ive that which 

If we Bhould reason away this fact, we 

uld involve (he consequences also in the same 

elusions. Jesus comes not io call the righteous 
but sinners to repentance. Now tin; illusive hope 
w.' are combatting makes Jesus in effect call the 
right : sinners to repentance. These 

i D repentance, but if lliey should need any 

;> it is only to make up some d< ifect a in their 

38 and in this way they would hope lo 

I. Bnt should it prove in (he sequel, that 

y are ignorant of God's righteousness and are 

K bout to establish their own righteousness 

how disastrous must the error be! Christian hopes 

nld indeed be rational, and they are so when 
liiry are truly Scriptural. The hope of the hypo- 
crite shall perish. This it is rational to suppose 
most, needs he, unless hnjXi w< 2 I OOllgh to 

will it. Hope, though among the active 

of tin; pleasurable excitements, is the feeblest of 

to hypocrisy. When ibe crisis arrives, 

and the hy- 
pocrite is in despair. 

In ill* 1 order of - iperience the most common pro- 
ibat such a conscious Micl rati nul conviction 



324 DI8£OUm*£FOt) R T E E K 1 B < 

of (he demerit of sin and of the evil propensities of 
ihe heart takes place, as to destroy hope or to pro- 
duce despair of obtaining- pardon for sin through 
any human merit or of changing- the heart by human 
means. Teaching and instruction (hen show the 
plan of salvation by grace through faith. Jesus 
Christ becomes the object of faith and is believed 
in in the heart unto righteousness; and the spirit of 
grace begins the work of comfort and sanctification 
by shedding the lew of God abroad in the heart. 
Now the pardoned sinner stands in this grace as one 
who bos I the stonement not made it, and 

rejoices in ihe hope of the l:!< ry of I Sod. After this 
• change h< pe follows, and the movements and 
degn as of faith and come strong and 

full of immortality. It is in this justifying and 
itifying change that experience answers to the 
language ol ihe laxt, - a bnve Bed foi refuge to lay 
hold upon ihe hope se( before us." Tin- change 
, - not limited to any definite time ; but in (he short- 
Lime the transition of ihe feelings is generally 
clear and distinel in proportion to the degree in 
which the plan of salvation is understood. If the 
faith in the merits and grace ol the Saviour is strong 
and steady, hope cannot be weak and wavering. 

I ha\ 

Mm •!> d 1 Q | | 

1:1 l..i\ • mocb i rgiven. 

The change is indeed often wonderful and 



i a B H 1 

holly for 

of merit and race ; in the 

ur, 

w 

I be laid down eneral rule a thai I 

i have ne\ er 1 >« *» • 1 1 cod scious if a imount- 

in effeel t«< despair of their inabili re thein- 

. have little trustworthj hope in the ! .ord Je- 
Bua ( 'hri.-i. Ii is in the exercise of repentance that 
the disc* I 4 of our fallen and 

of the e cceediog sinfulness of 
nity of Hi* 1 carna] mind to the !; 
il the hearl is quit • brok( u into contrition, 
I al the (Vol of ra will 

TIi' le of lull!!';! nature in regard to 

jion. How few have courage enough to expose 
the fallacy of their false hopes ! The idea of lay- 
hold upon the hope sel before u is not -'• ;tdy; 
mind wanders ami creates it- own i i is 

One ft culiar 

ded, 

i adventitious or inci- 

i 



3^6 D I S C V n B E FOt'RT E E N T II . 

u Before whose eyes,Jesue C lniet has been cviA 
ly set forth, as crucified among you. 55 

The points o{ identity in th< I plan of hope 

have be neglected or overlooked or suf- 

fered to be per A religion 

without bood waa unknown to the ancients. 

The I - i did not atteni] >ck the opini 

of mankind by introducing a new religion without 
a priesthood, nor with a priesthood never before 
heard of i r 1} pifi< - 1 ; I iblished a prie ithood 

after the order of Mb ! In >ra ih< 

order i f laron in ha> ii t. Melchis- 

edec He u histor- 

i till, s . ( hrist abideth a pi i 

forei i r. T of the 

(>\' A ible, 

it would lia v !c plan of that 

• : ■ d 

the Pri( erpetuol 

in h illy cru- 

cified him, i J !c the 

fulfilment of ; and thi 

a identity ol I '. thoo I which cannot be imita- 
ted or ct I 

into review > \* bich 

ither the forerunner 

for I on in truth 

i fere inde< d Lht re are, there can I"- no 

The point to be prov- 

ii not whicb of the v\:->-\\ and ascended prie I 



B . . . . 

o ther prie 
of the kin L W i 
i after the order of 

bile 
only the tj p (> . No pri< nth 

-ii. and 

1 3 in the no on \ Ii has d into 

din the veil and eni ' • runner. 

The high-priesl entered under the law within the 

veil of tit' 1 But i any 

►w. Jesus our forerunner saj 
— " where 1 am 3 there shall ye my servants bead 

Id my glory." Hi ncc 

• heaven. — ■ 

"B ' . p " Them that 

with him." u Wr Bhall be 

e EiOrd in the air, and so be forever 

with the Lord." The foundation of God standeth 

The foundation of our hope is immutable 

(ruth. It is impossible for God to lie. His promise 

legal forms and sanctions. Does die law 

uire that the promise should be under oath ! On 

can be no litigation ; the instrument 

in form, i f no (rue 

[isolation 

••!, we have no 

I t] 

• I we wish 
Q thin!* 

I mi i • 



D I S C URSfi P U R T E E X T il . 

tow them upon us, especially as we know not 

how we can be bappy without them. Hence hu- 

tent and murmuring d claim as 

vain. Bui there muqfl be 

" In hope 

life v. bi - who cannot lie, promised 

." The lm< ;>i • . the 

of the 

shown thai this 

i. four hundred and 

i on Mount 

and the 
i mill ii i i n ake ii of Done effect 
'I aia dram d from il. 

ml the . 

Prom 
1 of the 
serpent 3 
' until his foHow- 
i linn the \ eilj when 

• hin i. TheCh 
ble and full of glory 
• iimded upon tb ure of { Sod ; 

undantlj to show 
• displaj i 

round to 
bop -. but b in] Jimi- 

e i lation. But 

. bich tnaycontinu 
the end of our Life and I not unfo 



I 



Jul lo forget In- promise -mi hop • . The ap 

prehension which certain good people manife I le K 
thej should be Lou happ} in religion, if il implit 
fear of mi excess in degree iu Lheir confidence in Lho 
pi omises, is little in aa i irdance with I he letter or 

.in of the text W h\ did God swear b) himself 
because be could swear bj no greater I That tho e 
who had Sed for refuge to laj hold upon the hope 
set before them, might have strong consolation. 
The human feelings ore so constituted that a Chris- 
tian cannot enjoy the highest degree of happiness 
with diminished hopes. Whatever increases our 
hopes of heaven must also increase our consolation. 
Here w e have no continuing- city but seek one to 
come. All religion must have 9 future. 

The very essence ofirrcligion La in the idea, — let 
ad drink, for to-morrow we die. Reason as- 
immortality. ( >i . I \ the low est grade of sense 
jfied with the present But it is the religion 
of life and immortality, thi hop* si t before us } whfch 
enobles reason. The notion of the transmigration 
of souls was brutalizing and degrading, and con- 
founded sense and reason. Jesus is made in the 
likeness <>( sinful flesh, he takes the form of a ser- 
vant and !>• dient unto death, even the 

th of the 1 1, for our redemption. IJutfor our 
lion, he exalts, he ennobles orar nature. His 

irrection justifies and warrants our hopes, that 

e who ieepwith him shall be raised by his 
He h dl ''' and ft '' 



330 DISCOURSE F V R T £ K N T IT . 

ion it like unto his glorious body, according- to the 
power whereby he is able to subdue all tilings unto 
himself." These lively hopes we owe. Lord, to thy 
dying love. 

. 
B 

<-. 

Ay uihl «li\ inc. 

• 1 v, : of the resurrection of the dead, am 

I called iu question by you this day." We have 
fled i'"i" n fuge to lay h< Id upon the risen Sa\ i< 
• I !onc< rni Jesu •, w lio they uid \\ ac dead, 

hut Paul ctffij med th il he was ali\ i ." Y< , hi is 
; indeed death hath no mere dominion over 
" [f i!m e be no n i urreetion, then w I I 
not i:. j our faith is 

rain I they that have 

fall- ."' •• Hut now is ( 'hrist 

'i from the d the first ft uitfl of 

them thai | | :." 

We hold ii"i the do< iitiona] re] ro- 

>n, because we hold thai i d can come i f 

abeolut nan can believe himself to 

be a ho] y the rational pl< 

of life, not to The conditio] 

too i re in; it would tend to injure 

health and I . The despair wt hold to, 

i? tl i en v. ithoul making the at- 

tempt or of licav< u in a w rong way. 



I I I II 

us make sure \\ ork for eternity. I 'al c ho] 
ruinous. I >o w < i hope lo fa 
future time, and therefore put off the present o] ; ortu- 
n'\ j'? I nil what ground <*an such a hope !»<• in- 
(lul \..i surelj upon any po idence 

w e Bhall li\ e ; n«>i from any analogy <li«<\\ d 
from ob • i \ ation ortl iencci fothei ; . Am 

all ih'' hopes with which short-lived mortals Ratter 
themselves, none are so unreasonable as thai one 
win 3 itself in. — (here is lime > yet. 

i I e, w hile ih'' vapor of life is every mo- 

hould >t\\\ trai 
to a future lime ! Well and sea- 
S iripturc exhorl us, — " the rather 
jence t<> make our calling find elec- 
." — u to work while it is railed to-day, 
ould come v hen no man can work. 1 
II a, how awful is death! The moment 

bj thai fearful moment \ a momen I 

v. hen -.'I . as to have 1 

red. n|i, the folly of procrastination ! And 
if tli- 1 bottom of it. But there i.- ! 
I which raaketh the heart sick, the terrible 
reat work is done, before 
I with the Spirit. 
; the remedy is in belies 
I h i ihe dj ing rinner who is 
now lav held upon ihe ho] e 1 1 bc- 
liim. In this dark, trying moment when all 
human hope and help fail, when none but J< 



332 u i s C u L n b E FOURTEENTH* 

can do helpless sinners good, to whom eke should 
o dying creature fly for refuge ! 

The unsteady and fluctuating hope, the alterna- 
tions of deq air bo often met with in experience ar- 
wrong instruction or wrong feelings. All ihe 
in their nature unsteady in a high stale 
ctivity. Stability iii bope like all other human 
>Uity must coine through the mind. "1 knew 
in whom 1 bave believed and am j ersuaded thai he 
is able to keep unto that day, that which 1 have com- 
mitted unto him ! M 

Cincinb ti i . 1 ' . 183& 



DISCOURSE FIFTEENTH, 

IT. P I r i . ' s | ) E [RE 



Fit heard it, do not ee<< 

pray I desire that ye mi^ht be filled with the know- 

Is will in all \%i- .' understanding; tb 

if the Lord unto all pleasing, being fruitful in 
a Ledge of < Jod •, itrc 
with all mi r ling to his glorious power, unto all pa- 

ring; with joyfulness 3 giving thanks unto the 
s m t to be partakers ot the inheril 
of the Ainta in light ; wh< hath delivered us from the power of dark- 
kingdom of hi : in 
redemption 

Of si. . 

Cole$8im ■■. i. '^ — 11. 

Truths are oh' n 
es or cli rionly w ith some I to 

( or effecl to cau* e, or 
• ord 5i is changed by an incidental 
expression or remark. The mention of joyfuln 

thanks unto the Father for the 

ings, foi making " us meel i<> l><* par. 

inheritance of saints in light' 5 The 

then runs inl particulars. To be 

for this in !i' ritance, if is obvious we must 

ered fa j darkn< 

tl and 

itural darkness , the latter b 



DISCOURSE PIFT E B N x II . 

more than the absence of light to which it 
makes no ac stance. Hence the rays of li 

ness remain* dnly in 

\\ h< : lil are intercepted by 

_Ii which thej i they do 

d : I ,1 or in;'!. ind it ; aor do the 

hi to cun e inwa 

from the 
room and the eclipse 
the Bui the lighl of knowledge or 

itself thi aedium. 

cornea ani 
it Truth i nol | I b) this active 

Thei 

\\ hen ili«' i' 
and ni"! and the 

i !i«- hour and 

; 

called the 
hour and j o\t ex of Bui the 

uished ; il w 

Th< 

. 

■i. Th( 
Lhoee times \\ ith v, onder and atonishmeni 
and can hardly beli I \m\ <• b< ible, 

thai the human mind could hn 

cd • en. TI 



.»- i . r \ i i ' [ D C 8 1 

iwei of darknes i. The lighl of the truth 
or the Ln"\\ ledge of the true < Jo 1 was opposed and 

i the most tremendous force. I '! 
intellectual and moral pow er \\ ere all combined. 

do evident!} gain gi 
ngth in this union w itb error. \\ ho- 
»me of the modern examples of \ 
in local situations, ran readily account for similar ef- 
Ihe great scale, when i lid .ill 6 

lys. In these hours of the power of 

, whole communities and races of men 

ly and universally corrupt At an early 

r the deluge, the cities of tin' plain.- filled up 

e of their iniquities. \\ hat but the 

• .ul.l pervert nations into drunk- 

mblers and duellists ! v - Giving (hanks 

i the Father who hath delivered us from the 

jtle. The dark- 

once and error combines with volition. 

lien have or suppose they have an interest in 

taining this power, and so they come to love dark- 

ther than Light To be delivered in this 

Ltachments and 
( > 1 1 r (Viands will exert an influe 
uthorit] . by operating \\\h)u 

It is not enough i r to 

nh ; inclination and resoluti 
to if mill becoi 

the united \\ ill of ho love 

uul whom we I- they may not be able to 



336 DISCOURSE FIFTEENTH. 

comprehend how our deliverance can accord with 

our love to them. The power of darkness has 

ten been the power of life and death, or the power 

of banishment from society and »ti< n ofpro- 

The dark power of idolatry was dreadful. 

I Eippetites and passions, and 

yed thei ruth. If the mind mi>- 

. r the judgment was indecisive, or the 

i power 
D advant; 
\\ ith, how una- 

would all the f human genius or 

-m of idola- 
Qterwoi en With 
ernmeni and 

d to thii 

i 
the W it Ian- 

r . hich anil 

i ur laughing and crj ing and 
inte i nol ideas. 1 1( i 

they do not ; i 3 but recur « ■'. Not* let 

it be of idolatry were to be 

id onl) medium o! I in- 

ii . and tliat 
or i Id be led (<> 

i :eive th t there is but < nc t lod ; h 

could f ; ted or how could argu- 



9T. PAttL*! D I -'i I I 

omits be u ed in its favorer its truth l»» % defended ; 
e supposition oe< d only to be made to p- rceii e 
the necessity of a bible as b m« bum of out delh ei 
ance. Why the Ian tfdarkne ta dark. The 

of ignorance and error cannot be other 
than their like. Take for example o theogony 01 a 
Df the ( teds, and oohceive it to be the 
onlj means the mind has of aequirii fcnowl- 

e of God; and musl il not be admitted that it 
would be likely to remain asignoranl as old He- 
rthor of this book } The Father hath 
delivered us from the dominion of darkness by giv- 
ing ufi n bo >lv of light, of knowledge, and of truth, 
by giving us grace to help our infirmities and to 
ten our hearts and minds in reading, under* 
:. belie> ing, and obeying this book; 
The power of society is commonly equal to the 
power of sin. Holy persons are noi to be looked 
for in unholy company. Can cordial and mutual 
friendship be maintained between a sober man and 
ompany of drunkards ? Can he feel willing that 
thry should be always drunk, and they fed willing 
that he should be always sober? Can a worship- 
per of the living and true ( rod feel \\ tiling thai his 
frien >uld worship idols, and these idolaters 

willing thai he should worship one G >d in spi- 
rit and in truth ! I 'an gamblers and those \\\m re- 
able fed of one heart and soul ; The 
truth b, thai now as formerly evil communications 
ad good religion as \\ ell as 



338 DISCOURSE FIFTEENTH. 

good manners, and to be delivered we must come 
out and be separate. Two men are friends; they 
have a union of affections and of wills. The one 
wills that the other should sin with him. The 
other says ihai he is not willing, that he will not. 
The wills are divided ; the friendship ceases. Now 
comes the crisis. One or the other must yield or 
the affections must be divided, and (hen they are 
enemies. The spiritual worshippers of one Cod 
have been wnccrely reproached with the unsocial 
nature ol their religion. We need not now attempt 
to defend them. Hut * ire, thai if (hey bad 

I... -rii entirely indocenl of the cl idolaters 

dd not bave been pleased to have Been their 

d and no more notice taken of ihem 

Wills must go together 

in ! a in oth( ihey must divide. 

is s te -t of wills. I in!;, htened mind -\ ra- 

tional cow ictions of truth, lull | on of what 

i- right if o\ I influence or habit, 

w thai there is a moral cati .1 which is 

counteracting the understanding. The Pather I ben 
delivers our wills from tb 1 of those wills 

which oppose bis o\i n. I !<• our friend- 

.-hip will i the enemies of his iruth. Then he Irs 

into the kingdom of bi id< i. \\ <• have 

only a king in God's dear son j bul a kingdom 
id fellow- We are associated with a 

now society, and find new friends and new friend- 
ship- in those who also h ve been delivered fmni 



BTi V A 1 i. D H S I i;i 

the power of darkness. In (his kingdom we h 
a Dew statute book, new taws, laws ofknowled 
and of truth ; new rules of life and manners ; new 
moth e and mean an 1 help€ in the pursuit and 
I ■ ice of truth Je u ( 'bri ' n wd 

sa] is the head of the church, I le i ■ King of sail 
He governs our minds and our affections and our 
wills. In the Church of Christ iberecanbe no le- 
galized power of error or of evil. In this commu- 
nity every man musl Bpeak truth with his neighbor. 
No man is to go beyond, to defraud a brother, for 
God is the avenger of all such. There is to be no 
intemperance, but temperance in all things. Truth 
and knowledge are to acquire a moral force of gen- 
eral example and of habit. The accordance of die 
wills of those subjects to the will of their King, IS 
the basis of all that can be mutual between (Ik in. 
The mind that is in Christ being in them, (hey 
agree with him in all things. 

It is a great change to pass personally from vice 
to virtue; but a change from a vicious society is 
also great, and is consequently in the language of 
the text a translation as well as a deliverance. How 
must iboee who came out of the ark after the ilood 
have been Struck With the change ! That earth 
which they had seen filled with violence, was now 
desolated of its inhabitants. But how much great i r 
the chati I we imagine that wicked race to have 

been translated into the kingdom of God 1 (on f 

What cause ol thankfulness have we, that instead 



340 DISCOURSE FIFTEENTH. 

of our perishing under the power of darkness, God in 
mercy by his truth and grace, hath made us wise 
unto salvation and brought us under the dominion 
of his deal Son, into the kingdom of his dear 
Son in whom we have redemption through 
his blood, even the forgiveness of sins f We give 
u thanks unto the Father that we have redemption 
through his blood." This is very literal, very plain. 
By what procedB of the mind is it, that men who 

profen fco believe the New Testament can prevail 
upon themselves to deny all redeeming efficacy in 
the death of Christ • The expressions, — redemp- 
tion through bis blood, and the forgn eness of sins, — 
Beem to be designedly used or placed in the gram- 
matical relation called apposition. In this order v( 
time one n indeed before the other; and they differ 
in place, the one being on th< and the other in 

the conscience. The ton- also is the cause ami the 
other the effect; but how can Lhe mind think ef the 
forgiveness of sins and nol of redemption through 
bis blood I The mention of the one implies the 
other. The doctrine may be opposed by argument, 

by ridicule, and it may be contradicted by blasphe- 
mers m it often bfl be. n, but it is Scriptural. It is 
3 lipime position laid down, Btated, enounced) 
literally and formally. It is likewise logically 
maintained by the legitimate modes of reasoning, 
and applied rhetorically* "Glorify God in yoiu 
bodies and u (pints, which are I • od J -." k * S r 

are i gfht with s pi i 



IT. PA VL DBS IE J 341 

,l\ er, 01 of gold, or of preciou but 

will i the precious blood of ( hrisl as of a lamb with 
(mi spol and blemish. Vft give thanks unlo the 
Father for delivering us, for translating us, for 

lemption and For the forg of our Bin . 

Gratitude or thankfulness is a mere emotioa or 
instinctive affection. We give thanks imi onlj 
with the spirit, but with the understanding also. 
This is rational piety ; — to bave distinct conceptions 
br ideas erf the causes and objects or ends of our 
feelings, li Lb not uncommon to bear persons in 
relating their experience, referring to feelings which 
they had and had lost before they were instructed 
or taughl to know what religion is, and which they 
now perceive were the same in kind with their pre- 
sent ones. So it almost constantly happens to per* 
sensef tender consciences ,— they go through the 

rcisesof repenting and finding peace in tin ir 
feelings without knowing (he theory of repentance 
and conversion, and lose all on account of their \g* 
DOranee. They know not the causes or the con se« 
quences. All is dark behind and before them* 
They have no faith in what they know not li is 

• ml must be so with all feelings the foundation 
or tli" causes of which are not laid in nature. Now 
these embryo and incipient feelings are not natural) 
not of the same origin and kind ssthe appetites and 

non - ; the] must therefore become w eak and 
unsteady without the aid of knowledge and prac- 
I i jii-vn fo Lcr wickedness but ] 



3 12 D I S C V R S K F 1 F T E E N T II . 

goodness or religion. The former is the natural 
crab-stock and the latter the graft The one is the 
ill-weed which grows apace, while the other is the 
cultivated plan! which thrives only underfill hand 
erf art. 

9t Peter speaks of those who had forgotten that 
they were purged from their old sin-. Wore ti 
the persons who did not grow in the knowledge of 
our Lord and Saviour Jesus Christ? The memo- 
ry suffers greatly in the conflicts of ignorance and 
error. Backsliders who were never well settled in 
the truth, and those who have become unsettled, do 
fall into a \ ice \\ bich injur.- the memo* 
ad ili«« mental faculties or instance, 
ranee, it requires ;• well-informed 
mind, or rather a mind well grounded in the jirin- 
cipli i iition, to sustain habitual e. notion 
piety. To be thankful to God for tin- pri\ il< of 

( 'luiuian felloe "Ur of the blood-bought and 

freely justified souls to n horn there is now no nm- 

d< lunation ; to know thai we have passed from 
(Lath unto life ; to know in whom we have believ- 
ed ; —this is n«»t to walk in darkness but to have the 

light ot life. 00( to Worship We know not what but 

l»ui to worship God in spirit and in truth. Then 
indeed pereom of high professional piety who 
not thankful m the Father for redemption; the 
blood shed on the cross produces no emotion efgim- 

titude in their hearts, tor they hold that it had no 
redeeming merit in it, that it had nothing todo 



i I \ I L'fl l> 1. I i: ! 

• nli the forgu ene • of ins. The rationale 
ol our devotion cannot exceed its doctrine. Thus 
w 1 lilt i> called the in\ <>< ation of aini > thai i . i 
big to dead men and dead women to praj foi u , 
inn entirely \\ ben our faith u limited t<> one 

M :diator between God and men, the Man Christ 
Jesus. 

k * I ipaphras," says the Apostle, M our dear fellow 
laborer, \\ 1 1 ^ is for you a faithful minister of Christ, 
declared unto us your love in Khe spirit. For this 
cause since the day we heard it, we do nol cease to 
pray for you and to desire, that ye might be filled 
with the knowledge of his will in all spiritual uu- 
mding." St. Paul knew what Christians 
. and so he knew what to pray for and 
what to desire for those Colossianconvertswho bad 
faith in Christ and love to all the brethren whom 
t!i.' G pel bad bought since that day they knew 
tie' gra e of ( iod in truth. The know ledge of his 
will is the knowledge of his law or the knowledge 
Of their duty. To be filled with knowledge and 
Wisdom and spiritual understanding, are forms o£ 
expression which perhaps answer to the modem 
tenn,-*-practical knowledge. There ia hardly any 

m which, though we learn rule- and copy thrill 

with 'ji' . it We eannot fully rely upon OUT 

Own judgment we are not apt to err. This 

l- bo common thai some persons dissuade us 
from attending to rulei and advise us to follow na- 
tu c alto ■« "ii' r. No t id\ ice i Iw hrusl wortlr . 



341 DISCOURSE FIFTEENTH, 

Paul desired the opposite as every practical man 
must. lie would have the law or the rules of life 
to he incorporated into the mind, so that the mind 
should be fully imbued with them and that wisdom 
and spiritual understanding l u iu lit apply the law to 

suit the case. The navigator knows all the rules 
ofhkart He has young and expert learners in 
the -In']) who keep correct reckoning; but let a 
storm continue and increase in violence and they 
will all gladly give place to th«' commander. He 

is tilled with knowledge in all wisdom; he can ap- 
plv the rales in I Storm. li M ihllS in all the criti- 
cal and difficult situations <>t" life. I 'ommon sen s 
and experience maj alnioet wholl) fail and n< 
hut thorpuglily practical tninds can manage the 
helm of an, it . Greal trial- muel come; they are 
io hs Look* d Tor in the course of ei \nd 

v. h«-n they do come all will see the importance sf 
die mi \im ; — not a novice, Ala-, for Lhe commu- 
nity which an then all aovkeel -J now d 
what you all ma\ live to need ; 1 desire that ye 
may he filled with the know ledge <>i his will in all 
hind- of w ifidcSR." Suppose thai llu- ( hrisiian or 

minister is studying grammar, logic or rhetoric 
\\ here u tb tne one migh( say. 

Whathaye theee studieeto do urithlove to God 

and men ; How w ill they teach us our duly 01 
kimu ledge oi lie* will of ( iod ! 'I'h" answer is ; — 
they air parti of the whole of wisdom. k - 1 thank 
God 1 speak with tongue mor< than ye all." 



KT. V A I L ' H n r. S I i; I . .- . . 

Where is the use of tongues 1 They are signs to 
iIj.mii thai believe not The gainsayen must i> ! 
(•need. The mouths of those who subvert whole 
houses rnusl be stored. If on.- kind of wisdom 
fails, another kind musl be employed. All wisdom 
and all spiritual understanding may be required lis 
promote the cause of truth. All kinds of wisdom 
strengthen th« j mind. There is a range or com: 
in which the mental faculties may be exercised, by 
which all their powers may be improved. We s$e 
this same process in the exercise of the members of 
tlit^ body. No person can call forth all the ener- 
gies bis body is capable of, if he has used one kind 
of exercise only. The hands, the arms, the legs, 
the feet, give proportional vigor to each other, 
one might say after the manner of the text, in all 
Strength. It is true, that the division of labor (so 
called; is the most effectual method of despatching 
work, but it is well known that the workmen are 
apt to sutler for (he want of variety of exercise. Re- 
ligion prospers most in all wisdom and spiritual un- 
derstanding, or when knowledge is most extensive- 
ly diffused in the church. There is not an art nor 
a science which may not be made to subserve the 
increase of religious knowledge. The fathers of 
the church are inferior to the Apostles, for they 
lived when knowledge began to decline. Tl, 

I ib" fathers continued still to decline 
with ti j of ill*' ages in whi< b they lived 

and wrote, and all b arbarou . Asleami 



o4<) D I S C V R S £ F I F T E E N T H . 

revived, religious books began to improve. In every 
age and country, pure religion is found to revive, 
and prosper in proportion as Christians are filled 
with the knowledge of God in all wisdom. 

The Apostle next desires, that they might 
walk worthy of the Lord unto all pleasing, being 
faithful in every <z;ood work and increasing in 
the knowledge of God. There is an exter- 
nal demtaQOf of morals and manners which has an 
effect like what is called tie 1 language of signs. 
This kind of deportment or behaviour pleas * < \ 

►Such a one is said to l>»> a finished or an ac- 
complished gentleman or lady. The educated and 
uneducated, the rioh and tin- poor, the old and the 
ygutigi and the pious and profane are all plea 
with g< od manners. A polite .-lave j [n 

ancient times, when princes and princesses and per- 
sons of refined education were enslaved, ibey were 
purchased by the greal and the wealthy lo teach 
and instruct their own children or to amuse and 
please themselves. Many of these were made free, 
and were known as freed men especially among the 
Romahs. l>m is nor this accomplished, polite be- 
haviour, so much admired by every body, conformi- 
ty to the world? Many good people are taught to 
believe so, and to think thai true piety is only to be 
m p re sse d by rusticity of manners. Much ignor 
ance and error have pfevailed on this Bubject Every 
approach to good manners has been regarded as an 
approach to pride and vanity or flattery, and 



■ i . P \ i I. B n r. B t Rl ■» 1 i 

first Btep in the way (o vice. Mow different the 

iations in the text I ci Walk worthy of ihe Lord 
unto all pleasing." Bui how then could ( 
lians have been pei seated foi righleou 
Poverty, ignorance, and rudeness of manners arc 
niDouly classed together, because they aretfup- 
d to be related as cause and effect Knowledge 
springs from instruction and instruction cannot be 
purchased by ihc poor; and ignorarice however well 
disposed does not know how to please. So | e 
cutors reason, while they make their victims poor. 
H vit there arc in general, fewer political obstruc- 
tions k> the Gospel among the poor than the rich ; 
hence the majority of the first proselytes of the G >s- 
pel and all new exhibitions of it in a way of reform 
are of the less wealthy clan of society — of eo* 
less learned and of less accomplished manners. The 
formation of these new converts into re 
ty is apt to prove a severe trial to their manners. 
Coming into the nearest and most, intimate connec- 
i with (hose whom till now they have only re- 
led according to the common feelings of nature 
-', demands are made upon their ftffec- 
i their habits have not prepared them to 
In endeavoring to be polite they may be- 
ra I, and in trying to do they may over- 

■ rybocty they p!< 
'i . fall nnd( . ion. 

Th. n to liave been among the causes which 

.oik, that a religions walk in- 



3 49 DISCOURSE FIFTEENTH. 

stead of being Ci unto all pleasing," is only worthy 
of the Lord when it is pleasing to none, and that 
the most worthy Christians are the most singular if 
not eccentric. It is impossible that an accomplish- 
ed scholar like Si. Paul, not to say Christian, could 
desire that the disciples of Jesus should forever re- 
main obnoxious to the reproach of singular and rude 
manners reduceable to no rules or true standard of 
correctness. To walk Worthy of the Lord must at 
Length become a habit, and the habits of all tern- 
muniiies mu to i>e singular and become imi- 

tative. A church will finally give tone to the cha- 
irtv. The desire of the Apostle there* 
ed this effect, thai the walk of his breth- 
ren should be worthy of imitation. Persecution 
niiiM sooner M i Christianity must be- 

ieful coodiiion of ihe mos( desirable 
r'i\\ furm. Many poor ( Christiana will become rich, 
will educate their children, and prepare them ftwr 
various stations and professions; and rich men will 
join tb« 4 churches. Will then this atate of tilings be 
worthy or unworthy of the Lord I The truth is, 
riches and poverty are only relative nuns, and as 
aditiona they aie relative in d , In 

die Roman Empire individuals held estates equal 
in small kingdoms, and the slaves on estates w< 
like armies. Now when the rich degrade the poor, 
they act unworthy of the Lord. And (he poor act 
unworthy of him. when lh< their piety and 



to claim for their own m 

Mai admiration. 
■ Im' • in the knowled jc of G I." Being 
filled vviili the knowledge of bis will in .ill wisdom 
and ihe walking worthy of the Lord unto all pi 

by vi bich \\ e may increa c in 
the knowledge of God. Know and 

DKinncrs improve and perfeel the taste. TheoI< 
will never become profound among a people wh< 

and \ icioirs. The revival oi* letters oc 
learning after the darkness of the middle ages fur- 
nishes Btriking instances of learning without taste. 
The peculiar mode of genius called taste, apper- 
tains to religion and morals as well as letters. The 
thing is not easily defined, bm its presence or 

! in the mind is very obvious from the pro- 
ductions th es of the mind. Instances of 
less of taste occur in the incipi- 
ent advancements of mind, which arc not known 
while the mind remains stationary in ignorance. We 
see in the books, that their authors wasted great 
mental energies and labors to no purpose. And 
the walk of Christians was but too much like the 
be at zeal was often untempered by know- 
ledge, Tho fault was not in the quantity of the 
work but the quality. The historical critic if he 

* censure ompelled to pity rather than 

Bui our plain, unsophisticated, ud 
rupted Chris m themselves en ac- 

count of their inattention to matters of taste, claim 

30 



d5u u ft s e f i f i l e bi i b . 

all die increase of the knowledge of God and regard 
ihem who aim at refinement as superficial. There 
may indeed be more delicacy of perception than 
depth of thought ; hut the blunt* - ami points 

do not surely penetrate deepest. We increase in 
the knowledge ofG wly if at all by any 

direct action of the mind without lhe aid of mean.--, 
and many of these must be moral ones. The mo- 
are improved and refined by bab 
Immoral men do not like to retain God in their 
i think v\ a Holy and a Perfect Be- 

I toe v. ho walk \ worthy of the Lord u apt to 
]■ :n ami i also de • team. 

may 
I"- Btrei i with oil i ding to 

•-' i , unlo all j atience an ufiering 

witbjoj fulness, S urol or d length is 

p< n throughout the New T< 
ment Natural I natural life pettains 

onl) to lbs naturol man. 1 ouly natural 

on!-. Religious or graciou jth is according 

to bis glorious power, that. is, the power of his re- 
suirectioiL He u a i "d< dared lo 1m- the Son oi < 
with powei according to the spiril of holiness, by 
the resurrects n ol Lhe d< Tie' gracious pou i r 

which work- io . t^ will and to doacoording 

to his g( . i~ a- much above nature ;• 

the dead body raised by lhe pow< r of God. The 
effects oi' thifl glorious power arc uuto all patience 
pud loug-8uflering with joy fulness. That all pa- 
tience and long-suffering should be withjoyfuhn 



I \ I i ' . D 

must indeed require divine strength. Thcj Data- 
rally depress and exhaust the strength. Thai man 
ma to have no constitutional or instructive pa- 
tience, isevident in children. The firs! let ona ire 
take in patience are all of necessity. Ii is ihia glo- 
rious power which converts patience and long -uf- 

Lrengthenihg might into joyfuln 
and enables ua to give thanks to the Father for 
making ua meel to be paitakera of the inheritance 
of the aainta in light. 

The phrase making Us inert curresponda with 
the Scriptural doctrine, that it is not enough that 
heaven should be prepared for us, but we must also 
be prepared for heaven. u 1 go lo prepare a place 
for you, that where Lam, there my servants may be 
also." For these placea they were prepared as 
good and faithful servants. c; Well done good and 
faithful servants, enter ye into the joy of your Lord !" 
The necessity of preparation for [daces or situations 

evident to observation. An uncommercial peo- 
ple are not meet for a commercial city. A tribe of 
hunters are not meet for agriculture.. A northern con- 
stitution isnot meet for a southern climate Europe 
after being much civilized was conquered by barba- 
rians and remained for a long time in a stale of bar- 
barism. Civilization did not commence again un- 
til ii. made meet, These wild tribes 
of men underwent great phj teal changes. Their 
minds were changed by the instructions they re- 
ed in the schools. Tl tola were intro- 
duced by learned exiles or by native men of genius. 



DISCOURSE FIFTEENTH. 

The art revived and children were appren- 

tice d. But ihe marble palaces ami templesof Gre< 
ami Rome were not admired nor enjoyed by ihe 
fierce warriors of the Bast and North. These 
ml tent men \\ ere not meet for civilized 
and reli-ji- n. The Bplendid halls were to 
them Ills 

The inheritance of : : i i children of lighl h not for 

QOl 

i ■ i it, foi they love darknei raihei lhan light 

d in hea\ < n. us the Uu- 

1 is laid of Europe, 

i. \\ i neel 

ihe inle lighl being re- 

I by ihe I on, by ihe for- 

filled with the 

.1 and spiritual 

ihj of the Lord unto 

all plea ing an I in the know ledge of 

( ; ' ihened ^ i:h his might act ord- 

II patience and l« 
. and I thank unto 

the Pall 
The little vahteM h in true to reset \\\ 

rablc lo an o\ ersight 
rewards and 
bad habits are rep 
and puni bmentfi in this world. Their uniformity 
\i :nl\-. iliai they are not at 



ST. PA VL - ; DEI i i: B 

lenial. \Tirtue and vice both resoh e ihei 
into habits. \\ e do not merely ibis or that \ irtuous 
or \ we become vicious or virtuou . 

Device and aversion] love and haired become ha- 
bits. We love to do or Bay whal we do or say ha- 
bitually, ! ad appel anticipated plea- 
ad it is well known actually exceed the real 
oymenl ; for die mind in a state of anticipation 
does not estimate accidents or the maximum of 
isure. It argues that hitherto there has always 
ii some drawback, some limit, some vain effort 
01 exertion, but the ideas of pleasure which now (ill 
the imagination appear to be all real. No fact is 
more generally admitted than the delirium conse- 
quent upon appetite, or the stimulation of intense 
ire. Habit is the fatal power which becomes by 
the effects of volition, by qui generis efforts, as un- 
changeable as the Ethiopian's skin or the leopard's 
spots. And the reason is obvious in the mode of 
operation just stated ; the very desire or love of sin 
deranges the mind and the gratification of the desire 
increases the susceptibility of delirious influence. 
Hence the mutual and reaching excess which often 
terminates in death. "The wicked shall not live 
out half their days/' Sin if left to its course would 
roy the human race, jus! a.- the present system 
of the universe would be subverted if its laws could 
be i iolated. We see daily examples of the destruc- 
tive i ofsin upon individuals and even upon 
whole races of men. The Indian tribes of this con- 



354 DISCOURSE FIFTEENTH. 

tinent are passing away before our eyes. They are 
drunk with revenge, and drunk with ardent spirits, 
and both combine in effecting their ruin. 

I do not ceii-' Lo desire ; — saiih the Apostle. We 
have stated thai desire in this case implies not only 
knowledge but also foreknowledge. No Jew nor 
Heathen however wise and virtuous could have de- 
sired what Paul did for these people. And his de- 
sires did not o ase. IT all these characteristic traits 
could have been i ed or understood, they 

_ 1 1 r iic>t have i d desirable. It was the con- 

ol tin in which qualified St Paul so 
eminently Lo teach them. In order to he a compe- 
tent teacher of religion, il musl be fully known; 
and tin* teacher mu ire thai those lie 

ma] become all that he teaches them to be. 
The n»'t always to l><> fully 

aware thai they have Christians to make also. 
Every ( Ihristian teacher is in a secondary 
Christian-maker. What kind of Christians will he 
make I Formal Christians oi spiritual ones I The 

lit of preaching may be compared to painting, 
always making allowance foi ihe difference of the 
materials, —those of the preacher seldom being p 
m\ e, Tli*' painter conceh es ihe outline of his fig- 
ure. The color with which Lo shade it and the 
manner of applying (hem. He proceeds with bis 
v. ork without c< thai ihe figure n 

be a faultless one. Buthe who attempts to paint 
without any definite conception of the figure only 
dial it may he a man, and without ony correct ideas of 



T l! r R B i r i: i: | r i 1 1 \ . 

the effect of light and shade, deserves not the nan 
a painter. Il«' may indeed make a resemblance 

,i human 6 jure, but it \\ ill be only a caricature. 
Bt, Paul preconceives the outline of the Christian 
character he draws it with Q steady and skilful hand 
and equal ait in the colony. The ( ' ! . 

tian stands forth upon the canvass complete and re- 
quires no alteration or retouching. Ifo shows at 
once the art and the care ol a master. This is not 
a mere eulogy or a flattering picture of a Christian 
who has been seen, but it is a portrait of a Chris- 
tian such as he ought to be. Christianity was thru 
new to the Colossians; they had not seen Christi- 
an- live and die. How inestimably valuable was 
this character so drawn for them ! And how must 
such an exhibition of his desires, of his whole heart, 
have endeared him to them ! Who but one of the 
best of men could have habitually cherished the de- 
of so many good things for those of whose wel- 
fare he had only heard 1 

Cincinnati, February, 1S38. 

DISCOURSE SIXTEENTH. 

T li E B E S D D R E C T I N . 



i, I bad already attained, either irerc already i 
•t : I. ut i follow after, if that I may apprehend that for which 
I am ap] • ''>it | bit one t hing I <lo. . 

ind reaching forth unl •■ bieh 

i ward the mark forth aighcall- 

Philippinns, ill 12, 13, II. 

•• Nol as though I had already attained/' — unto 
the resurrection of the dead. Hymenaeusaod Phi- 



doC) DISCOURSE SIXTEENTH. 

letus had erred concerning the faith, saving that ilie 
resurrection is past already and had overthrown the 
faith of some ; — construing the word probably so as 
to give it a spiritual meaning. Not only the truth 
of thf Ah BBJahship of J< I upon the resur- 

ion, but also that of ihe whole g< speL To at- 
tain unto the resurrection is the a lation of 

! •< rd Jesus Christ. ( >ur b< 
in this world gain i • 

I able that the health of 

Paul was injured by his Apostolii al labors, and ilia t 
his 1. 1 by martyrdom. Perhape there 

are but fen of exalted piety and eminent 

uffer in their health more or 

[ess, alt ion bj restraining vicious ex« 

lay thus ind ontribute to health and 

long life. < Hd i dilj perfection. The 

it Q i ta OUt St Paul may h 

been lian of life when he wrote the 

wordf ; ■■ eith r w i i e already peifect" He was 
not apprehended of ( 'hrist Jesue to attain to bodily 
perfection in this world. k - W e thai ate in this ta- 
bernacle i\i> being burdened ; not that we 
would be unclothed upon, that mortality might be 
B¥ aUov ed u ■." u \\ e look for the Sa\ iour, 
the Lord Jesus Christ, who ahaU change Qurvile 
body that bemaj fashion it like unto hisglori< 

Brethren, Baith Paul, there is but i Die 
thing!— -the prize of the bigh calling of God in 
Christ Jesui : forgetting Iho e things which are he- 
hind, and reaching forth unto th< hichare 



Til! RK8URRSCTI0 

before, I press toward the mark for that our p 
\\ e are called of I iod in ( 'hrtst Jesus to pre to 
ward ilic n urrection of the dead. I kii hopes, our 

ind our endeai on fiould aol res) boil of it 
The mark is the ancient Meta, limit or bound of 
the race. I !<• \\ h<> gains the mai k gain the prize 
run for. The Mosaic dispensation with :ill it 
crtfices and ceremonies was behind. All those 
thin'.:- the ipostle once counted his gain, were now 
behind. There were professed believers who were 
looking bapk stilj to those things. St. Paul had 

fixed upon those things which wereset be- 
hi in in the promises of the gospel, running and 
a- with outstretched hands reaching forth to touch 
the marfc, and as difficulties and hindrances in- 
creased pressing onwards through them. " He thai 
endureth unto the end, the same shall be saved." 
This is the condition of the high calling of God in 
( 'hrisl Jesus. To die in the faith is to attain unto 
the resurrection of the dead. To believe in the re- 
i the dead and the life of the world 

. to believe when living and dying is to 
world and death. The resurrection 
of ill' . —what a prize ! 

; < tpise, 

bal high i 

re i-- no «j"in-j back, there is no standing still in 
n bgion. W e maj well sing ; 

partni ra in 

M j m t hi^ w ilderm 

• Yi hi i ri ill \. »'ir l>. dies (< <1 i 

And d this- rale of to 

I ti -1 hill! 



discourse s i x t r r. y 7 n . 

In times like those in which the Apostles lived, 
the mind had nothing to reel upon or hope fof short 
of the resurrection! As Jews by birth, the destruc- 
tion of their tempi*' and their country and the 
utter dispersion of their nation being foretold by the 
Messiah himself, they full} believed it all. As Co- 
lonists under the power of Imperial Rome, ihey 
knew nnt the day nor the hour ihe decree rpight be 
i sued or executed, and thus Ihey Blood in continual 
\. Well might thej exclaim; — As it is 
written, for thy \\ e killed all the day l< 

we :.•••! t sheep u>\- the slaughter r\ en 

by our own countrymen ! How true was it, thai 
here in this world they had no continuing cily! 
Thej mttsl have died to live o life of glory ? arid 
suffered with their Lord lo reign. The master's! lot 

i rvant had to look for. 
The world neither knen him dot his father 3 it 
baited him and An n him, I lc n e, not to com- 
mit himself into its power t] id time, but only 
to ougfa w ith his disciples to prepare 
them to bear * his re urrection, and then 
nded up into h< aven in their sight " Set your 
affections on things above, nol on things on the 
eai ['i." St Paul to< I 3 after hi 
ection. Il« was met in the waj from Jerusalem 

to 1 1 ii«'\\ 11 by I Inn liow great 

things he must suffer for hu ake. Il»- was appre- 
hended by the Lprd Jesus Christ for the prize of 
martyrdom and of there* urrection, and counted not 
Ilia life dear unto himself. I lc w els ready and wil- 
ling to die at Jerusalem and nt Rome 



B I 

I Fnbel . • exho <ii<- : ;- ingenuity I ml 

mnt for the conduct 
firsl < 'hristian . Bui all i Accounted foi by 
their belief in the resurrection of Jesu . They had 
1 the (i uth of hi ; predicts pectihg 

him If? I '(Mild they doubt hia pron pecting 

themselves and thew thai sleep in bim . ; Th \ reli- 
1 3 without the resurrection would be like 
an arch withoul its keystone; il could not be sus- 
tained I- i , i i could nol be ustained a 
tern. For if the dead rise not then is not Christ 
and it' Christ be not raised your faith is 
i ; ye arc yet in your sins, Then they which 
fallen asleep in Christ arc perished." If in 
this life only we have hope, we arc of all men the 
d miserable. The system of Christianity 
- in facts which admit ofno imagination. Th 
must be tru . : u lives in the likeness 
crucified to death on the cross, his 
taken from the cross and interred in a s - 
pulchre. These are all sensible realities, plain evi- 
dent facts. Well, If the dead rise not, if Jesus rose 
. nothing ;ould be done ; there was an end 
the wh< Ler. AH the invention in the 
rid can make no more of il ; faith and hope in 
lead arc utterly out of the question. 
Ii ied that Jesus dieth no more, that 
Lh hath e dominion over him. I *el thi ; 
in be lei ersed ; he liveth no more, life hath 
more dominion over him, — and all beyond the 
ith of the i would be a nonenity. Tie* pro- 



DISCOURSE SIXTEENTH. 

phecy therefore was; — " Thou will not suffer tin- 
Holy One to see corruption/' Invention may do 
much in producing a false religion. There is no 
lack of humanly -invented religion. But it is found 
to b$ a general rule that the beginning and the end- 
ing ore in conjecture. The life and death of a man 
are among the plainest and most common of all 
things. Bu( that the friends of a man should bear 
witness thai he rose from the dead, is a sin 
and stands d by itself without a parallel. 

. when b religion is founded upon these facts* 
wecanutf pronounce the first-one to be incredible 
by itself , but we shall find both of the facta record- 
ed ; 

the re direction invented ; If i!,> d 

before band I Nb( surely bj these * 

w d in al • 1 l. Bui 

wiin themselves really did belieye. lien 

r proof ci* sincerit] ; they sealed 
their sincerity with thefr own Uvea Let us now 
hear the lii ing Jesus. w * I am the resurrection and 
the life ; w b r beliei etb in me, though he 

were dead, yet shall he live ; and v hosoever livetb 
beliei eth in me, shall nei er die." I [ew 
teriak for the religion of ( >ne \\ ho was al- 
most daily predicting his own death by violent 
hands. Let us hear him Bubsequendy to bis cruci- 
fixion by the Romans. u 1 am he thai Livetb and 
dead ; and behold ! I am alii e forei er more, 
Amen !" 
Theie never woe a time in which the same num- 



Ined i" favor the c tabli bment 
of uch a religion b I lity, and the down- 

fall of such n religion as the one tfhich ended with 
the de traction of Jerusalem. The B '• a 
\ ity an ! the return from it though foretold by 
. bore little resemblance to this eccle ia 
>phe. ( )t the destruction of Jerusalem 
] us was the only Living prophet ; and he, contrary 
to all oilier prophets 3 proved die truth of his pro- 
phet in his own person while claiming to be 
the Itfessiab bo long and so earnestly expected. 
Those who had heard him foretell his own death 
and resurrection and seen with their own eyes the 
literal fulfilment of his words, could not doubt his 
predictions of things to happen which might have 
a political accomplishment This most interesting 
not foretold 6guratively nor poetic&lly ; 
the only figurate expressions were quoted from (ho 
ancient prophets, and were either explained or used 
in the meaning commonly understood. The abo- 
mination oi° desolation or the abomination that 
maketh desolate^ spoken of by Daniel the prophet, 
I liable to misconstruction. A I o the shaking 
of the | i 'i heiiven and such like expi 
were all familiar to the readers of the prophets. All 
old wars and conquest a were foretold in this 
manner. The ign too i f th< •■ coming calami- 
ill foretold, so as to come under the ob- 
. ation of some of the li\ ing generation. k * When 
\ Jerusalem encompassed about with ar- 
31 



ah2 u 1 S C o V II £ E t i a i ii i :, i t] , 

?, then know that the time draweth pjgj 
This once holy place is still trodden down of the 
And the daily sacrifices have never since 
I up where the national altar stood, down 
to th at time. Tl edictions and their 

fulfilment not only prove the prescience of Jet 
but ore a matter of foci confirmati n of ihe goepel 
i distinct from thai of the sacrificial 
law. For if tli and ceremonies are 

really 1 in the kingdom or church of the 

M. her the plan or the Messiah 

. : 1 1 « « i b< ;'. re be does come, a nen 
built in Jerusalem, and a new altar 
upon it tl Sees after thej b 

fpi more thai n hundred j ea 

M Bui I follow after, thai 1 m ehend t^at 

i ..in appi( s ." How 

aderful in many instances I.- - the 
manner in which Christians and ministers are called ! 
J [ow aearlj in some r< it resemble the 

ap] a or arrest of a fi . or the capturing 

pi i oner ! Paid call< d liimi i If the i of 

J 1 1 u 

J( us Christ; but the great Captain of salvation 
i him prisoner, not to punish and execute 
him but to make bira partaker of bis resur- 
ion. MEei iihl and gracious concjueror! The 
resurrection of the apprehended prisoner was 
not yet attained to ; it was lo be followed after and 
to be appr< 1 by him. " Walk worthy of 

the vocation wherewith ye arc called." What an 



r n R i: R > B R B CTI0N. 

hrnorant and errin • creature is man, and how d 
chierous mn) he Income! "And I thank Ch 
Jesus our Lord who hath enabled me, for thai he 
counted me faithful putting me unto the ministry ; 
who was before a blasphemer and a persecutor and 
injurious, but I obtained mercy, bi cause I did il 
norantly in unbelief." The Providence of God sub- 
ires (he purposes of his grace. Sinners fight 
; n<f God. What folly! what madness! The 
itor, the blasphemer is on his way to Damas- 
cus to do more injuries to the disciples of Jesus. 
The eye of Providence is upon him ; a light from 
heaven above (he brightness of the Sun suddenly 
strikes him Mind and a voice calls him by name. 
The heart is subdued, the sinner is convinced of 
hifl sins, and he is directed to find the Saviour. The 
Prince who is exalied to the right, hand of God to 
' repentance to Israel, gives repentance to this 
son of Benjamin, this self-righteous Pharisee. But 
though his call to the Apostlcship is distinctly sig- 
nified, lie is not miraculously justified. Blind as he 
is, he is to be led on to Damascus, and Ananias who 
und< the plan of salvation isto instruct him. 

k - Brothel Saul/ 1 — cries tin 4 messenger of mercy, — 

:id be baptized and wash away thy -ins. call- 
on the name of th i LorcM* Strictly .-peaking 
perhapc n 1 1 r miraculously justified, for 

if they vipre would they not be justified by a mira- 
cle and not by faith I Tin 1 experience of St. Paul 

corresponds with hi- writings. His faith came by 

his hearing and his hearing by th*' word of God. 



3 64 D I S COI'RSE SIXTEENTH. 

So he too verified the prediction ; — " it shall come 
to pass thai whosoever shall call on the name of (he 
Lord, shall be saved, for the same Lord is rich over 
all that c :i hie name, \\ heiher Jew or Greek." 

His I hip is now fully confirmed. The Lord 

even Jesus who wa> cradled, appeared unto him 
by tli-' way and made himself known by name. 
Therefore he mual have risen from the dead. c< Have 
I no n Jesus ( 'inisi \ Am I not an 

a of ih'' u wire* lion V* 

A s or 

alls in th< ministry are all 

< '< i ' (<> , Qable us (o attain unlo 
the Q I Bui how many diffi- 

imp, how much 

iflering are to be t odured before we ap* 

which i apprehended ' The 

motto ol every ( 'lui jan and mi hould he ; — 

" i . • i Lttain il." We are 

called I and Lo virtue, to immortality and 

The prize of our high calling is in the 

reward a all prizes arc So run, thai j e 

prize. The ility of the bu- 

n i Luti< n i d to ihe excitement of 

mol ! a proof of ll iorhy of our 

nature over the nature of the lower animals, idol 

ct, remote, and intellectual kind 
may be made (o acl the most powerfully apd dura- 
bly upon us. The hardesl earned prizes and \i< i - 
toriea arc ih ly enjoyed. ( Hory and honor 

musl be won or conquered. There are person 



t i I i . i: I 

mil' formed or habituated ibal iliey 

can sublimate the n surret lion of ih< 
15 ui notwithstanding the pietj and spirituality wh'u h 
ihej elves, it is not to be cilcd 

urreclion of ihe I lord .'• 
cupy but a low place in their religion. The qu< 
i ion, with ivhal body do we 1 1 huk\ e !•• • n 

coeval with the doctrine. The similitude of the 

1 grain carries the subject perhaps to ilie extent 

ur comprehension. When we arc told that it. 

>wn in corruption and raised in incorruption, we 
have not sufficient data to reason upon the subject ; 
but it is not SO much reason which we need asccu- 

iicc. The Holy One saw no corruption. He 
gave his disciples sensible demonstration of his ; 
01 over death, Our bodies shall see corruption, but 
sbttll the\- be beyond the power of bis resurrection \ 
We gain faith in a power over death by a know- 

je of the fact, though we cannot follow the mode 
of operation. But indeed we have more to do than 
to reason about possibilities. Prizes or rewards arc 
not to be gained by argument but by effort, " This 
one thing I do, — I press lo themark." There is a 
►r confidence to which 'he mind 
maj . m which ii will not reason but act. M I 

knew and am persuade j a ihe Apostle, 

.1 ewish woild or disp ns&tion w bicb once 

II lin* h pes of the Jews, waa hastening 

rjtion. In d f<".'. that ancient Bys- 

lem and fabric of thin — which had Burvived so 

many chan d the de (ruction oi 

31 • 



3G() DISCOURSE SIXTEEN T II . 

many mighty empires, would only exist in history 
The prophetic word hod beep heard, understood 
and believed, — that not One stone should he left up- 
on another of the only temple in which were con- 
centrated all the essential requisites of the legal 
worship, — and the parable of the boddtbg tree suffi- 
ciently indicated the near approach of the time. 
But the pious and patriotic agonies of the Jewish 
converts oi Jesus wen noi only relieved, — kieir 
souk v. red with new and immortal hopes 

bj Ate resurrection of iheii prophet and teacher. !n 
one lion and law saw n<> cort nption 

before tfa am to a new and perfect life in 

the gospel and tie- church ol J< u Christ w * He 
taketh sway the first that he maj establish the 

>!." \\ hat i contrast I •• these hopes and 

this assurance, and the utter d spairof thostwho 
lost their all in the ruin-- of their city and temple if 

ed the] sun \\ ed those ruin ' li \\ as well said, 
u I ."d ii.-iiii Ik i , ast aw ay I. '-.' , Jesus, the 

J u oof the tribe of Judah and of the seed 
of David aceotding to the flesh. Paul was of the 
tribe of !>• njamin. All the \\ «tle« and first di 
pie \ Were 1 While tUen as true patriots 

they labored and priiyed for the salvation of their 
countrymen, and looked forward to the time whan 
all Israel BhouM he saved, they had the pledge of 
thiii final ptfomise in the resurrection. He U . 
he i ad he must reign, mud all his snea 

are put under his fret The \\ isdora of ( lod is ma- 
nifest in this whole arrangement and the order of 



I TtOlfi 

llU. The ! m ■ ■ < 1 1 m t n i • ■ of tin r Ir.'i . ir;i| r< 

w ;i- deia] Dd lon«» rnoii di for (he w mi' the 

urrection to gi\ e their testimon] gem ral publici- 
ty, and ill- re shortened fiwf the i I 
Had the) been prolange 1 to the utmoel mea rare to 
which meh exterminating won ma) be carried, no 
Jewish flesh in the country could have been saved ; 
the believers in common with thte unbelievers ra 
have been destroyed. The condition of the first 
very different From ours, and our 
condition would be very different from what il 
had theirs been ad ours is now. They believed in 
the resurrection. We reason about it To them 
it was the prize, the reward of their losses and suf- 
ferings unto death. These converts from Judaism 
Lhoul confidence in the resurrection of their ! iord 
and Master and without any hopes of their own re- 
vrijiii, musi have sunk into thedepth&of wretch* 
ednein and despair. But in this confidence and 
hope they sough! a better country, that is a heavenly 
our, 'therefore God was not ashamed to be called 
their God, and they were not ashamed to be called 
his believing people, for they knew in whom they 
had believed, they knew him in the power of his re- 
on. 
I • i ib«' time shall again come \\ hen ( 'hris- 
: - musl forsake all to follow ( rhrist, can any re- 
flecting mind doubl but thai they will all have to 
fall back upon the resurrection . ; What could the 
archec nan do without this fad and this doctrine, 
if tb through which die primitive Christians 



DISCOURSE SIXTEENTH. 

passed, were to be acted over Again, if he who 
Bhoald Beck his Life ihould lose it, and none but 
those who were prilling to lose their Lift for Christ's 

ould find it ? We now can Bee how the s 
dilations of Bymenaeuc and Philetus overthrew the 

faith (i !,• •. The ApO0tle might Well say, that 

their words willeal m doth d canker ; for what 

foundation was lefl for faith, orwhai object of hope 
if all that laid been taught as doctrine and as c 
i- m be r< ioIvi d into personal experience I Tlie 
Acti Lpostles and the Letters to the Churcl 

mihi convince ever] unprejudiced reader, {hat Paul 
did lid mean merelj I bimsel£ What 

lc hie from ill- commencement of his 
mil! ! I to the day that he finished 

1 i and ,i to- 

wards the i 

All woridlj li moth e would bave been 

avulsions and revqlu- 
w hi< h v. ere jusl at tli«' door, were too o\ er- 
whelmi) 1 the j •;■ own mart] r- 

,i to admil of any coin ei k( rl 

is foj hi- conduct. " Bro- 
ther S Hii/*- ,.id Anan . , " The God of ow ! 

thee, thai thou hauld'sl know 

: .In i < )nr. and lmnMVl la ar 

in- moutb ; for thou Bhall 1"' bis u it- 
all men of thou hi and 
mental philosopher knows, thai the 
human mind ma] not only be controlled by the in- 
flu< . il own iiM «, bul i till tnoj 



t h r v. v n 

wiili nd truths. W ha! did Paul - e I Thai 

whom he had | ersecuted, thai 
■ 1 ( ine who had ri en from the dead, \\ bat 
of] mouth 3 a) ing, " I 
i appeared unto thee for this pur- 

i iniiii iter &nd a \\ itness both of 
these things which thou baal seen, and ofth< 
things in the \\ hich \ will appear unto thee ; deliv- 
ering ili '• from the people, and from the Gentiles, 
whom I now -end thee to open their eyes, and 
urn them from darkness to Light, and from the 
\cv of Satan unto God, thai they may receive 
of sins, and inheritance og them 

thai are sanctified by faith that i& in me." St Paul 
add.-: — "Having therefore obtained help of God, I 
ttinue unto this day, witnessing both to small 
and great, (hat Christ should suffer, and thai he 
he first that should rise from the dead and 
become the first fruits of them that slept." 

The purpose, the intention, the resolution of every 
well informed Christian's mind should he to forget 
the things that are behind, to reach forth to lb 
that are b fore, to press towards the resurrection of 
the i For this we are apprehended of Christ 

J ju& This is "in calling of God in Christ Jesus. 
But the objecti n i II ; < ed, that the doctrine 
.illy understood is incomprehensible and there* 
fore incredible. It was so to the ! But 

th- d, not knowing the Scriptures nor 

the power What creatu prehends the 

power of lible effects I We may 



370 d i s e 6 ifiiB i thirteexth. 

know (lie meaning of the Scripture word resurrec- 
tion in reference to our bodies, and we may know 
that we live by the power of God. But how life be- 
gan to be we only know as a fact ; and we can just 
as well believe in reaniraation as a fact. Theeom- 
prehensihility of things past and future ia out of all 
question, unless it be in cases in which we can have 
samples and specimen* present lo experiment upon, 
an 1 the eases I"' such eu may l»« 4 resolved by experi- 
ment Bui life in ii< present mode defies all ana- 
perimedt Bui it leems to requite less 
iraction or imagination to conceive of a future 

• when | ' <>ur minds under the form 

of the o on of the body, than in any idea of 

. w hich we can have no 

Je in this v. "lid. 
In ancient ti of the writers who copied 

the opii ' I , and Philetus spiritual- 

ized ili- I low indeed could ibey 

do otheiwise nnd preserve sny consistency ; Pic 
siou- and confessions of religion musl rest on i 

pinions. The christian believes in his heart that 
the Lord Jesus whom hi confesses with his mouth 
literally sd from the dead by the 

power of ( «< d. Believing ibis fact must he not be- 
IteVe ii ). thai '1,-' same Lord Jesus wa3 

crucified, dead I ad buried I There is tl en no opin- 
ion nboul \\\r matter. M Thai which was from the 
ginning, which we have heard, which we b 

:i with our eyes, which we have looked upon and 



| I . . . 1 

ha\ e handled of the word of lifl 
we unto you." 
The calling i high, li is of I Sod. Ii is ia I 'hi 
. i everj ihii asLdera- 

lion here below. It is of God. This religion is all 
i cometh down from above from the Fa- 
ther <>! lighif, from the ( fiver of every good and per- 
il is in Christ Jesus, lie is tli» k Bledia- 
of ihe Covenant, the he;\d over all things to the 
church, the beginning and the ending, the All and 
in All. Without him nothing is and nothing can 
be done. How numerous have the varieties of re- 
ligion become ! Can they all be right. ! Let them 

tried by these tests. Which calling is the hoi 
and highest ? Which has the most of life and heaven 
in it ? Which can trace its origin most evidently to 
G 1? Which can give the greatest indications of 
the wisdom,goodnessandpowerof God . ; But above 
all, which is in ChrislJesus ! 

.Much of the religion in the world is without 
Chri-t Jesus ; and much that is called by hisname 
•>t in him nor he in it Persons are often found 
knowledge b ( • d 3 \\ hile they either re- 
our or keep them a distance from 

him. Truly their fellowship is not with th - Si a. 
T\ tcn< w him not ; the knov of him hath 

no excellency in their estimation. They dre not 
found in him ; they know nothing of ili« i power of 
hit resurrection, having had no fellowship with his 
sufferings, no conformity to his death. The ten- 
dency of unbelief is often first to Deism. It pert 



37* DISCOURSE 312 lEENTII, 

bi is the case that abelievei who retains his 
faith in a Mediator inclines to Atheism. Sinners 

m to be easisy beset with doubts whether they 
really befed a Savioiii who is able to saw theria to 
tii«- 

There ia b notion of perfection which discloses tt- 

iii a u hilt' in the church, li proves 
its impracticability by it- short career, ami in some 
instances by ending in opposite extremes. Pn 

hould 'j; iins( it. ( 'an they 

opp ji r barrier to il than : - u not a- though 

I had attained or w ere tdr ad] ; 
Cincinnati, F ,1838* 



DECOUBSE SEVENTEENTH. 

T II A i 1 . 



M :r'. 1 

I 

i Dot 

l John. ii. 1 - 

\\ 1;. committed) .-in I seth also the 

-ii of ih'- low . To « 
therefore that j e sin Lhe same u to \\ cite that 

QOt ih«' lav • But Of w hat law i- .-in a 

tran ii I t )f a moral law or of a sacrificial 

law I ( >f a law in force t>x ( I oi expired 

l.iw I The i ch other in fur- 



THAI 

lushing an answer to themseh i ■••. Th( I 

law, according to the unanimous agreement of 
Christians, either in theory or in practice is not in 
force under the gospel. John himself so regarded 
it in the text ; and in the context he s pre l\ 

that tin* blood of Jesus ( 'In i ih From all -in. 

I tf course 1 1 1«* blood of no other sacrifice or sin of- 
fering could have been needed. The sacrificial 
law was not in force; it was not necessary, for the 
merits of tin- sacrifice of Christ were complete and 
perfect " A. woman," says St Paul — he is treating 

thi< very subject — kk a woman which has an husband 
is bound by the law to her husband so long as he 
liveth, but it" the husband be dead she is loosed from 
the law of her husband, so that she is no transgres- 
sor though she be married to another man ; where- 
fore my brethren, ye also are become dead to the 
law by the body of Christ, that ye should be mar- 
ried to another even to him, who is raised from the 
dead, that we Bhould bring fruit unto God." Here 
it is plainly the Apostle's meaning, that the body 
of Christ which was crucified on the cross was the 
true and real sacrifice for sin and put an end to the 
typical law; so that a believer in the merits of 
Christ's death is under no more obligation to offer 
die legal sacrifices, than a woman to remain s wi- 
dow by the law tinder which she was married to bet 
deceased husband. We air at liberty to be mar- 
ried not to the dead body but to him who i^ i u 1 

from the dead. u He was delivered for our offences 



I x- I . C O r K B £ N T a . 

but rose again for our justification." The sin of a 
Christian or a believer is therefore a transgression 
of the moral law; and Jesua I Dhrisl the righteous 
is the propitiation for sin against moral pn cepts and 
principles, and not against ceremonial laws which 
as the Scripture speaks w< m- nailed to the e;< 
There i- monial law in force under the gos- 

pel and therefore no transgression of it. Sinners do 
not repent because they have not kept up all the 
form of the lam of Moses, they do nol repent l>e- 
le they have not been circumcised, 
Ii is remarkable that both St, John and St, Paul 
the word commandment as if the) meant to 
define by if the moral law . " \\ herefore," sa) - the 
latter, " the Ian is hoi) and ihe commandment is 

holy and JU t and - - - dial mii by die 

commandment mighl become exceedingly sinful, 
foi the I : iritual ; bul I am carnal, sold under 

-in, i«m i bad not known sin except the law had 
said, Thou shall nol covet," What law .-aid 
The tenth commandment , [Thou shalt not 

i. But the law of carnal or fleshly ordinan- 

. of baptisms and sacrifices and offerings and 
burnt offerings imposed upon the tribes of Israel 
until the timet of reformation, a one speaks) said 
notb at the d- the heart or truth in the 

inward parts. Of the commandment which eft- 
joined outward forms, it wa never said, — '* I have 

a an end of all perfection, but this command- 
ment i- exceeding broad." Bul though the tenth 
commandment did say, Thou halt not covet, if it 



P H AT V I BIN NOT. 

I been rep aled, <>; if it had gone into di u ,% with 
Ale I iw of l !r<>m tli.ii time* forth 

if could no l"ii •■•:■ con . in. J f the ten com- 

mandment a arc repealed b) the goi pel , the] con 
rince no (inner of Bin under the preaching of the 
pel ; bui thid is contrary to experience, 

of ( Christians in ei and 

intrj have been convinced of sin in the same 
in "in r as St Paul was. The commandment came 
and sin revived and they died. Thej were con- 
■•■ ! tint the law i- spiritual and that they were 
carnal, sold under Bin. 

us ret mil to >St. John. " Hereby we do 
know thai we know him, if we keep his command- 
ments. Brethren, 1 write no new commandment 
unto yow. but an old commandment which ye had 
from the beginning. The old commandment is the 
word which ye have heard from (he beginning. 
Vi I ye know that he was manifest to take away 
our sins; and in him is no sin. He, thatcommit- 
ivii; for the devil siuneth from 
inning. For tins purpose the ^<>n of God 
. that he, might destroy the works of 
the devil. Whosoever doth not right ousness is 
no( of ( • ' neither he that loveth \\^\ In brother.' 1 
1 1 ■ , i in any person who r«';i<! i t!ii • help perc< 

I it nil refers to tie- mora] Law and what is 
call< ernal obligation. It is tie though 

he ! . I u lit*' mil') you that ye transgress 

i if any man do transgress 

the mora] law we have an advocate with tin,' Pa- 



376 DISCOURSE SEVENTEENTH. 

thei) we may not go to the legal sacrifices but to 
J$sue ( 'hrist the righteous. He is the propitiation 
for our sine and qo( they, and not for tuns only l>ut 
foi the . :n of the whole world. It would be to con- 
tradict the whole Of the New Testament to suppose 
the i< m wai w rinen, to induce the Christians 
not of Jewish birth to become Jews, to perpetuate 
ceremonies of Judaism in the Christian churches. 
If there ever was b time when the ceremonial law 
call( d the commandment that time ceased with 
i I iah ; and since then the ser- 

\ : a re not in the oldneee of the let- 

Ln n<\\ n- pint 

must bat e existed in the Life-time of 

the first thai no change in the legal sya> 

ild be made b\ the ' condly that 

m old cl Binge the law Of Moses and not preserve 

i the in 1 ml j .in of the decalogue. The taod 

Ij points i" the e opinions and corrects them. 

Hence perhaj the unusually strong language of 

the Apostle in this Bpistie, ss -lie that ninneih is 

the children of the devil, —he i 

—tie- truth i ao( m him, -and the like. The 

. a hen any thing ie changed or altered in p* 

ii it must I- better or to give the great* r 

ity to il The law made nothing 

feet bul the bringing in of a better bope did, In 

all the | tnparison betu een the law and 

th I thi i* v( \ y striking, if they are compared 

m covenant the covenant which I made 

ut thu i venant which I 



1 11 I 1 \ I 



will make \\ ith the house of Israel in ih<> • 
Nkith the I. "ill. I will put m\ laws into their tnind 
and w rite them in their heart." Tie- carnal 
place to ili.» spiritual. Supposing then that the mo- 
ral part ol the old dispensation had been Bubjecl to 
tin- same process of change, could anj thing better 
have been substituted in its place? Admitting he 
had taken away the tan commandments, what ! 
ler ones could have been given? 'Take the tenth 
ii as an example, Thou shah not covet. Can 
w a conceive ofany change which would no! amount 
in effect to a permission to covet I But surely thai 
would not be going on to perfection. A command- 
ment that is holy, just and good, that is exceeding 
broad, that requireth truth in the inward parts one 
would think might answer for the gospel ; for it is 
difficult to conceive of a substitute for it that would 
be much better or answer a much better purpo 
What commandment could require more than that 
we should love the Lord our God with all our soul 
and mind and strength, and our neighbor as our- 
selves! The question then of the continuance of 
the moral law under the gospel in a distinct form 
disconnected from the sacrificial and ceremonial 
law, may be settled upon the maxim- or axion 
tie' text ; — u I write unto you that ye sin not, but 
if any man sin," &c. There iuum ll D a 

moral law in full force a! thai time requiring moral 
righteousness. " Little children, let no man deceive 
von he thai doeth i iffhtcoui nes \ i i ighteous i 



ui 8 DISCOUB ; 11 . 

as be La righteous." All the New Testament \ 
written, that we gin not Vll ita writers acknowl- 
edge and enforce th< I law. IJnl- 
atry and blasphemy and nts and 
! murcli ing or perjury and adultery 
ad no theory of 
this ; i an- 

id the law through faith. \ 3 far a 

«• mi !•• The 

G to ] II 

aith the 
4 1 ' if any man • in 

w c h;i\ n an \«!\ - 
lb Pa 

of 1 ': 

t( 

\ nfined to 0111 Id not offer 

then • . the world. 1 1 mil: the i in 

the* ■ 1 into , al- 

though the] * r true m< ral j mv I 

T mm tndment and 

its 1 1 thi • ithout \ ariablene like 

J ( 'liri ( the righto 

wh I thai conld 

they 
cent of ,; for which they were offer- 

ed. But J< Fust for 

the unjust. II i mh . J I" 



r ii a • i . 

fulfilled the law . Thei • | <».-iii\ e meril in hi i 

suit'- 

\Y | 

B | i I ! 

I [c i- tlic propitiation for ouu i in-. I f« re 

\\ 
Lhrough him. Sin aiusl be accouc 
either bj the ainnej himself or his advocate. God 
must ha i of ju lice ; a throne 

or :t throne of joe Lice. EJc may be i << 
ill the sinner bul Qever with the sin. 
ris ( 'hrisl ig our i • with the Father, 

died for us, he is still our advocate. He 
eaven and he lii er to make 

intercession fur us. The word is n Pa- 

' hie who has been catted to givt assist- 
xforti r or consoler. ) I 

will not leave yon comfortless. T go awaj from 
; I will *end yon anothei ( 'omforter, the Spi- 
• Truth. " Here then ive have two comforters. 
m we h: | comfort out of ourseh 

Mufi • felt in our hearts ; ( '< ni- 

may be produced directly or indirectly. I 

• it until w e 

ec comf< i cl- 

i by information. \ 

man may i f to be in the dominion of 

( . rig, and h( that the 

is lii- I). .-! and lit -i. 
h r v. i'h his Pal 



380 DISCOURSE BKV£NT£GKTH. 

ing care of his interests and doing every thing to 
make him happy. Can he hear and believe all 
this and not fed comfort J It is not necessary that 

our friends should be always in our presence to 

make us happy. Tie' high prerogative of mind m 
to call into in presence persons and things at remote 
distane**-. Faith supplies the place of sight ><> thai 
its objects are not,— -out of sighl out of mind. 
u Whom having not seen ye love; in whom, though 
now | e see him not, j et beliei ing j e rejoice with 

un -|- akabl* and full ofglor] » w 

jf 

• I ■ 1 lu ' 

The legal sacrifice! wen incapable of personal good- 

j j they died al th«* sites to live no more. They 

could not offer themselves. They could not pray 

nor nm Thru- w < t.- pi i.\M< to ton e tlie mi- 

m illing \ ictima to the sacrifii s, and to burn the in- 
n ofpraj sr« Now priest oould not con- 
tinue long by reason of death and therefore « 
man] i u Not one of aU the house erf 

d to I"- a priest hi heat en or ad- 
unli the Father. All the mediatorship of 
the law wai confined to thia world. Until J< 

< hii-t iln' riidilt-uiH hhtihIciI up far above all hea- 
vens, sinners heard nothing of an advocate or com- 
ot] on the righl baud of the majesty on 
high. What did the ministers of the synagogue 
teach I The] taught that if any man Bin we I 

edtai to n hi<h we may cai ry the hu rifice pre 
1 1 ibed in the lav and the priesl \\ ould offer it up 



T ii a r v I UN NOT. 381 

as a propitiation for our sin. Bu( the Apostle of 
this Mediator of die dcw covenant wrote that the 
Mediator himself ia the propitiation for our sins, and 
that every sinner must come lo God through him, 
ami that he not only died for Jews but tasted death 
for every man. 

it would perhaps be difficult to express so com- 
pletely in so few words as those in the text or in 
any other form the intention or end of written reve- 
lation. Every writer who contributed to the con- 
tents of the bible might have said, — I write unto 
you that ye sin not. And all the ancient prophets 
saw or anticipated the day of Jesus as w T ell as Abra- 
ham and rejoiced. " A prophet" said Moses, " shall 
the Lord your God raise up unto you ; him shall 
ye hear." The law T and the prophets piophesied 
until John, and John cried in the wilderness, Pre- 
pare ye the way of the Lord, make his paths 
straight. Every preacher and religious writer should 
preach and write, That ye sin not. It is the 
duty of a physician to caution his patients against 
whatever may injure their health, as w T ell as to give 
medicine to cure their disease. To leave men to 
become sick when we can do anything to prevent 
it in order to cure them, would not be ingenuous 
nor kind. The gospel was never intended to be 
the minister of sin. "He that sinneth is of the de- 
vil, and not of Jesus Christ. " He came not to do 
the w r ork of the devil — to tempt and deceive men 
to sin— but to destroy sin. If any man sin, Jesus 
Chri-t was not the advocate of the sin or the patron 



: R B E " r V R N T B EE N T H . 

of tlf sinner. H no! to destroy the law of sa- 

crifice bul to fulfil it, j<> the end of this law for ri) 
cou thai bcliei eth. li he had 

destroyed the mora] ! would have made a 

shorl w '• When !av. - arc .1 there 

j end < I in i- and judgm< i 

1 punish ad Iso all 

the When the 

; . the del 
In i ; the final ji 

menl i! ) have l 

i thai -lay Will 

be the law and nol b 

! II come, and 

ill'; \I! l\\<- 

tincl ami \vr< I on 

. 
m effect thai lie c and ju 

lenL V 

with and r(juiial»I<' ■• -. era 

men! mi 

dieace "i" the goi erned and I know n 

u 1 1 a w i t*ii 

enU li; ,11- 

Lainii .■;,- ( 

Hi<>- ( - pe | , ,i ,,[ 

the law. This dii . The fii 

forbid i and pro! rin and 

i of time bould 



apart for the worship of < lod. T,* » uppoa d 

lhal this tabic was repealed or that il is qo1 in force 
under the gospel, and inusl il not !><> perceived that 

dience oC il could no! be enforced nor disobedi- 
ence of il punished I Idolatry and swearing and ne- 

ting all limes of worship would nol be a tram- 
i ofarepealed law. Laws no longer in force 
are not brought into court. And if they should be, 
St. Paul's argument would be urged against them, 
that we are (lend to such a law, and of eouise it is 
dead to us or null and void to all legal intents and pur< 
poses. Butifit be argued that the gospel sets aside this 
first tabic to make way for another, can the place in 
the new enactment be pointed out ? Where is it writ- 
ten ? Will it still be argued as it often has becn 7 
that it is in the spirit not in the letter because the 
letter killeth? Does then fhe letter, thou shah have 
no other Gods before me, kill ? Does the letter, 
thou shall not make unto thee any graven image or 
any likeness of any thing that is in heaven above or 
that is in the earth beneath or that is in the waters 
under the earth, kill? Does the letter, thou shall 
not bow thyself down to them nor serve them, kill ? 
If so, what does the spirit do ? Not surely give life 
to these idolalors. St. Paul's comp. rison is, that the 
letter which was made glorious had no glory in this 
respect by reason of the glory that excelleth. So the 
sun makes ihe moon glorious by the light it com- 
municates, but the moon hath no glory or light of 
its own ; it only reflects a portion of the light that 
excelleth; the light of the sun. All thib is strictly ap- 



334 DISCOURSE S E V E X T E E N T II . 

plicable to the legal types and emblems. But to 
spiritualize the moral law, the letter of it must be 
preserved. Thus, it is said that truth is required in 
the inward parts. The spirit of the law against idol- 
atry forbids it in the heart. God is indeed a spirit, 
"and they that worship him must worship him in 
spirit and in truth." But how could the abrogation 
of the second command or prohibition enable one 
any moie effectually so to worship ? Idolatry is an 
error in itself, it is always so. The law makes the 
fact known to us. Dowcould the concealing of the 
fact render devotion more spiritual ? If the letter 
kills it kills the idolaior, that 18, it Condemns him for 
a litem] and actual departure from Spiritual worship. 
Is a profane swearer io be told that the Lord will 
hold him guiltless, or is he to be told that the law 
is repealed 7 Be must ho told the truth. Behold ! 
how the Lord spiritualised the law ; I say unto you, 

IWeal not at all by any name or thing. The whole 

spirit or disposition or excitement is wrong. There 
IS not a word about the repeal of the letter, for that 

would be a giving up of the principle. The prin- 
ciple is expressed in the letter. 

In regard to our duty towards men does not the 
same mode of reasoning hold good ; What is the 

law of life, of property. Of character, Of marriage ? 

b it not, thou shall not ! I* not the principle of 
right in each individual possessor cleaily implied I 
Now if these prohibitions, these thou shah not were 
removed or taken away by the gospel, what has it 
given in their place as greater or better security ? 



lid that 
itual and control the bean I Do t^iey then 
. imply more than, ihou shall n< 
thing that is thy neighbor 1 ! I rorite maxim 

with wise and good men thai God <!<>< a nothing in 
i. Ami would if nol be vain to repeal the literal 
hibition, thou shall nol covet, in order to re-< n 
In its primitive meaning it is so exceedingly 
broad thai it seems lo be impossible lo conveive how 
it could he made broader in any new version, nor 
have, we any evidence that in the New Testament it 
is more spiritual or heart-searching. " Was then that 
which is good made death nnlo me ! God forbid; 
but that sin by the commandment might ex- 

cel lingly sinful." No two points can besel in greater 
contrast than the precepts of the moral law and sin. 
Hut the mora! law hasnojustifj ing merit for its trans- 
. Most truly it has not, and this is one of the 
-iinct nature and office from 
the sacrificial law and of its not being repealed or re- 
pealable. Moral precepts under the gospel would be 
equally destitute of redeeming merit. The object of 
□option is not to get rid of the moral law. hut just 
\ peal of a law becau e ii . : \ iolafed, 
• manner to give the advantage or vie- 
lo the sinner and 10 shame and defeat the law 
principle of government If any than .-in, he is 

the law he hi ed for pardon, 

under the V on did nol go to 

the • tmandinents for pardon. U is said ex- 

33 



E SEVEN T E 

pfessly, that he who sins under the written law shall 
he judged by it, and they who have sinned without 
written law shall lie judged without it and accord- 
hey ha\ c I < en g< \ erm d by q regard lo their 
Might it not I ible lo sup- 

])' Be that ili' i by the gospel, 

as (hat (he moral law is ? The law is written on the 
»•< ns :ience io to far as ihe knowledge of sin is by 
the conscience The maxim is, let him who is with- 
out bio cast the first stone. And (her being convicted 

- 

bj (heir own consciences went away one by one. 
The gospel brings rej entance and pardon Lo sinners. 
R ic an act ofh law and conscience. 

•• For we know that the law is holy, hut I am car- 

, sold under sin. [f I do that which 1 allow not, 
1 c< nsent under the law that it is good." To be 
"1 the law. Sinnein when called 
in, it' they do not blame themsel 
iniri hi. line the |aw. Those who will not repent 
blame lhe law. But the 1 mguage of repentance is ; 
— M ( ihee and thee only have I rinned and 

done this evil in thy right, that thou mightest be 
justified in thy : w hen thou jud 

x>rding t<> thy hi To lhe pardorfed sinner 

the 1 a 1 1 lt > i ; » LT • • < I the 'J' !pel .n no nioir lest 

a worse thing come upon thee." ( . d hath eonckid- 
ed all under sin that be might provide redemption 
for all. Under the law of sacrifice, almost every per- 
son and case had its peculiar remedy or modifica- 
tion Of atonement Tin* victims varied and the men* 
ip r of offering them. But Chris! is one and his of- 



I >ne for all and once for all. Take away 
ili« 4 Dam uq I Ihrisl from any Lhing io religion 

ami ii is of do use ; hence the cro of I ! bi i 

All other cro • bul I 'hi 

k * Let turn take up hia cross and fpllow me, 3 

n«-» in. 'lit, oolhing lo glory in. M usl 
(here be propitiation fur Jews and for the whole 
world ' Jesus Christ the righteous is that propitia- 
tion. Does a holy, harmless and undefiled high 
prte8l heroine necessary fur ns? lie is such an High 
Priest. Do we need as redeemed sinners an advo- 
cate with the Father to make intercession for us? 
l>ehold ! our Paraclete. If we say that we have no 
sin, we deceive onrselves and the truth is not in us. 
If we say we have not sinned, we make Him a liar 
and his word is not in us. If we confess our sins, 
he is faithful and just to forgive us our sins and to 
cleanse lis from all unrighteousness. 

The views of human nature which represent it 
as innocent and impeccahle are false in fact. All 
the covenant relations between God and men pre- 
suppose men to be sinners, and treat them and treat 
with them as sinners. Innocent and holy creatines 
require do M Viator between them and their Creator. 
No n having taken place, do recon- 

ciliation is aeeded. John is the plainest of all writ* 
-• My little children I write unto you that ye sin 
not." What pan be plainer ; Bul this is nol enough. 
What if a man has Binned I Why in that case ; — ■ 
I write unto j on, thai the' law of sacrifices, to which 
wf 1 used to have recourse before we came believers 



388 DISCOURSE EIGHTEENTH. 

in cases of trespasses against the moral law, issuper- 

d by the sacrificial death of Christ. I write unto 

you, that we have an Advocate with the Father. 

The same Saviour that raised us up if we fall 

must restore us again. As backsliders, we are not to 

bal Jesus must he crucified for us again, or 

that any new atoning merit will he necessary to the 

ration of the losl comforts of religion. As we 

we\ I freely through the redemption 

that is in Cfc 'round of our future faith 

and J ( hii-t the righteous, \\ ho 

IS t!; ind not for oius only, 

!: !■ v. -rid. 

. l 838. 



DISCOURSE EIGHTEENTH. 



THE MORAL SACRIFICES, 



B I DtllV- 

u;tlU. 

II 

imple meaning of the word 
Hie ii itiire of the gift, the man- 
ner of giving it. and the intention or de ign of giv- 
ing n may modify the signification of the term. 
The most of the irorcb and expre sions winch are 
! in the Nev T< ! form what is called 



SB MORAL LQRIPICl 

i! terminology , are taken from the ( > 1 » 1 Te lament 
The propriety if not the necessity of Ihi i e\ iden( 
Brora the ( H.I Testament education of the fir I i 
ciplea of the go pel. Those Hebrew a to whom 

letter was written were perfectly familiar with 
the term and thank-offerings. Tl 

knew thai the former were given as an acknowl- 

menl of guill and in confidence and hope of 
pardon, and thai the latter were given as on i 
sion or signification of gratitude for favors received. 
The sacrifice of praise is called by the prophet, The 
calves o( our lips. The synonyme of the words 
used in the passage is worthy of notice, — offer, sac- 
rifice, giving of thanks, communicate, — the radical 
idea of each being, to give. 

The Pharisee who trusted in himself thai he was 
righteous, ia a remarkable case. He went up into 

temple to pray, but instead of prayii »\e 

iks; i ml in consequence of his self-confidence 
and contempt of others he becomes the chief object 
of his own thanks; I do and I do not and I g 
are his word--. Where a man's trust is, there will 
be his gratitude. True and real praise and giving 
of thanks disclaim all the causes which produce 
! \ ide and opinions of our own merits 
may use the language of praise to God bul can 
nei gratitude. Ii appears thai il is possible 

for Christian! as well as Jews to bolieve, that ihey 
i real meril or an equi\ alent for their 

in their own acts and deeds, if they are done 



D i 8 C <> r R 6 E n i c. n t k k x f U . 

with that view or given to God as sin-offerings or 
sacrifices for sin. Ind <i ideas arc Found in I 
writi 1 I 'hristians upon this subject, 

whi< id any thing among Jews. It is 

affirmed th may not only merii the pardon 

of tl n, but t!i« v salvatidn of 

: tui the better informed and 
i the letter of their 

h d .-. be- 
in any < 

tl 

one can 

I 
• 
i 

: i humilit; . Tl 

lip . \\ l.:ii is thai 
be ;ill tli I no 

L 

! it not ! 

■ i 

IllI ! Of W i«t « I MM 1 M' Tim- 



I ! , < I I [ ( I . 

contradiction to h< 
bursting fortli ii I emotion i of exul- 

i and pi 

I 

ler, 
Hallelujah! pi i I iOrd. 

In truth ii ia the humble soul thai is i alii «1 i 
be joyful in the I iord. 

e who suffered without the 
die Mediator of our ; 

the sacrifice of p - 
, the fruit of oui 
This sacrifice then ie 
one : il Bin, not an 

. 

AH the iii- 

; I 

. Bui give il ■■.-.'. i i 

li' one an for 

ift! " OhJ I iord I v. ill \ r 

Was ti. t a thankful or o grat< ful 

if Ui truth in the 1 

all 

■ M 1 - 

lii our- 

u Bu tuni ;ate 3 forgel not, 

for w i'Ii -:i« ! i sacrifice ( «iii ih well pleased. 1 I f< !<• 



392 D I 5 C o i: R B B E IGHT F. E N T Ii . 

again sacrifices are gifts, communications. But lit' 
tie <rood can be dune without communicating. He 
who fccd< the hungry and clothes the raked, com- 
municates. These sacrifice* differ from the former 
in their immediate object Fciuse is given to God, 
but good is done to men. God is not worshipped 
or sen ed with i though he needed 

any thing. " inasmuch aa done it unto i 

of the : these, 3 e have done it unto me.' 1 

GSod w well pleased with works of mercy and bene- 
volence. It is more bfeaeeed to jive than to recdhreL 
Bui in A \. e cann< I exceed the beund 

our duty, and therefore canno( bring€Sod in debt 
to as • r in -lit the redemption of our sins. A good 
work i- nei to the demeril 6f -in. Qod 

ii- \ 00 hai e Binned against 

me, j ou h u »■ tran : my Ian . but since you 

so to a fellow creature 
i now I u itb you ; my law or jus- 

further demands upon you. I fpon the 
position that he ( 1 or mean bo, the re- 

lation b 01 debt and the value 

I, w oukl be onl of all proportion. The good 
that creatuj nly in tin ir inten- 

1 I v. ilk ; the means is all the j r< p rty ofthe 
( Ire ' 'i . In tead of communicating to ( Sod, the 
tfediatu G fts to his fellow 

J mi brisl gai e himself thai he migh( re- 
deem li from all iniquity, leaving nothing from 
which Id redeem our?< ' for which we 



v B ■ MO R \ i B I ( El I PI CM 

• uM have i>» pa) ;i redemption price. • < " v. e 
: { of the meril \ of ( Jhrist's death, — 

i 

: all, 

\\T: ! to be rewaidable, il Lb 

not to lie understood Lha( the reward is in whole 
in pan to be transferred to the account erf our pas! 

The reward is laid up as a treasure in h< a- 
" Well done, good and faithful servant, en- 
ter thou into the joy of thy Lord !" Pardon of sin 
i not by work- of righteousness which wo have 
(\o\ic, but according- to bis own mercy. This epis- 
tle to the Hebrews points out to them what kind of 
sacrifices ; re admissible in the church of Christ 
And they carry the evidence in themselves that 
they are not vicarious and that tin 1 )' have no 
ring whatever upon justification. Christ our 
-lain lor us. The Hebrews who had 
in< n converted to ( 'hristianky might have asked ; — 
What -hall we do ? Have we no sacrifices to offer 
as believers in Jesus ? The answer would have 
crifice of praise to < Sod and of 
in. " Who •> offereth praise glorifieth 

iruih ; end i JO true that tie' 

H as well pie;, 
with i and profitable 

to men under th i. as he was with those u\i- 

•■ While therefi re j e have oppor- 
tunity, do [rood unto all men and especially unto 
the 1: th." 



39 1 DISCOURSE EIGHTEENTH. 

Among the numerous texts which have heen 
successfully quoted in defence of good works, why 
hi - this one been so often left out of the catalogue .' 
Is there one in Scripture which places good works 
in a clearer point of light I The principle upon 
which these good work- are called sacrifices* sturirs 
that they do not stand in competition with any con- 
rificc for sin. Devotion or worship di- 
vides itself naturally into prayer and praise, as into 
two primarj The basis of all prayer is da* 

sire ; but can desire in any proper lense of the word 
!».. the b to the person to v. bona it is di- 

I )«) w e give or intend 

anythin 1 in prayet I No* We ask, ex- 

pe< ting to i 

-i -'.\ ..n tb 

I ' w ant It is spiritual appetite 

manifesto I. Ii bas no re '-in 1 . htm-.' i<» a compeo 

tion or a price, and is DO type of it. I( means ; — 

Gives me what I cannot myself procure. w * Son of 
I) vid, have mercy on me! What would'st thou 
that I should do unto thee ; Lord, that 1 may rc- 
cci\ i ." This blind man did not trust in 

himself that be should see. I [e gai e to the son of 
David nothing but the of In want : . 

The mind in pray ei i in the condition of a recipi- 
ent and nut of an overflowing vessel. The concep- 
tions and feelings are those of poverty not of rid 
of weakness not tgth. But the mind of on,' 

who brings a -in offering conceive of it as out of or 



ii Mim; \i 3 AC ttl PI CI 

A 

brought lo the altar m the innocent 
urn, [.in to think of making o ubstitute for guilt or 
for Bin of praj er, is pi ( *i\ ing thai 

to his name is to gii < x oi toexpre ion acknowle 
menl I'M f,i\ ors recen ed. Ii is to give to God a it 
were humility &nd dependence. We praise him, 
because when we cried unto him he inclined his 
ear and came and saved us. w * ( Mi, give thanks unto 

the I iord, for he is good, for his mercy endureth for- 

• 

ever!" Giving of thanks to God is apt to be <<>n- 
fouoded with the feeling which follows from (he 
deliverance out of any great danger or the fear of 
it. In (hi.- transition the feelings vibrate to extremes 
before reflection can steady them. Hut in religious 
erience the mind is supposed to be convincedby 
experiment, or by information and instruction thai 
a sinner cannot save himself or merit hi- <>v. q aalvar 
tion. He prays to God under this conviction ; and 
when his prayer is answered, his humility is not 
converted into pride but into gratitude, and mani- 
ts itself in giving thanks to tli<- i_>i**:h Deliverer. 
But though the feeling may be exquisite and even 
• . i» may .-till be rational. w * t lome unto 
all ye that love the Lord, and I will tell you 
what he hath done (>>v my soul; —lie hath put a 
new song into my mouth, even thanksgiving and 
praise unto his name." There is no merit in all 
this. How is the redeeming price expressed or im- 
plied in, Glory to Godin the highest, or in, />'- 
y< thankful? The merit of the Pharisee in his 






DISCOURSE EIGHTEENTH 



own lion did not seem to lie in his than 

"I fast twice a week and give tithes of all thai i 
] • 3& »," — his other \ irt ire* 

Bui to do pood and to communicate, — is there 
not merit in these acts I Do they ao< contain a re- 
deeming price ; To whom then is the good done J 
surely to God, M If I were hungry/* sajth the 
Lord. u I would not tell thee ; Lhe cattle upon a thous- 
and hills are mine. The earth is the Lord's and the 
fulness thereof." The absolute merit of the socri- 
] ' . lis, ili it he bore out nn in his pwn 
on the In a, thai he Lot • I i Mm lelf 

i I ) from himself; hi 

down his lif : i for us. Bill whal- 

mmuni I I laim the pro- 

bip in it ; we an bill BEb com- 

mands us to N nee can 

bavi t to the past If a I!' 1 had been told 

and afiu in a lie ; 

and d life lime of truth-speaking could not obliterate 
it fi >ry or justify lhe consctea 

u When ye have done all ye can do, Bay a e arc un- 
profitable servants, we fa nly thai which it 
duty to d ».'" i oid die 
■i i < i ' . e to the moral law through 
faith and infer thai men who| ' I 

duty mi ; nece irily tru I in them, seem to 

. the nature and relatione of men and thin 

Paul call- a Btn-offei jc and L r <><>d works 

al.-o sacrifices. The ! " ( I >d, 

1 nit it had no intrinsic moral virtue in itself and had 



h 

and in 

the 

. 
f ( iod and al himself; he 

without spol to ( i id understands 
and ily, •• This ! i! j ! • !"\ i d S( n in whom 

I am well pleased." I with 

. tvorks, but not surely because of any equality 
or I or parallel betwei n them and hia 

n. \\ lio will say that good 

d by others without | I to God I 
" Helhatgivelhtothepoor lendeth to.the Lord, and 
y/' The idea of the rewardabl 

inconsistent with their redeem- 

meril ; for not wo ends entirely 

tipct, but to attribute redeeming merit to good 

works would be to magnify their importance out of 

all i n by making thcin equal to the death of 

Christ Ii such can be conceived to be the virtue 

otod works, there is no wonder tl 

■ in the I tlf-righteous 

y. But the bare statement 

how the impossibility of the c 

TI; S "in go back with repentance 

II the past s ; they ext< nd 01 er all the 

tin 11 ... fib . -pel. 

He \ a iamb slain from the foundation of the 

34 



30S DISCOURSE EIGHTEENTH. 

world. lie was the hope of eternal life which 
God who cannot lie e ihe world be- 

gan. The law which was four hundred and ihirly 
years after Abraham coul 1 BOl disannul the prom 
i . de to him. Can any good work become such an 
i of faith to i . ' '■•' the prophe- 

cies and promises of ih i 1 power of 

good woi >rded I Has die sinnei any pron 

<>n whi< h . that at some future lime he 

I \ iigh to 

i t h a? Orin < iher words has he a war- 

rant for his life I W L I . whal but a vapor 

thai appeareth bul d littl I i heih away ? 

( >h, foolish man ! IT it the 

! ili.'ii whereto ill be die good 
heir mei I B b Id, ihe riu r bt h 
in which ii can work ' I >ne of ihe arguments 

is, thai ii; 
crifii 'in led w ith the 

all-sufficient sacrifice ol I Christ. If thou believes! in 
in thine heart thai I i i 1 hath raise 1 Him from ihe 
Ihe dead, thou ball be saved. If thou believes! in 
thine bran thai God will raise thy «. r 'M»ii works from 
the dead^i hall thou be saved ' Dm if a man belie 
in lh( , i be no! believe thai 

( Sod will raise ihera from ihe tie I I I ii not na- 
tural lo n m i rror f How strati 

the modes of opinion ! \\ e hear no! only of our 
man meriting salvation foi others, bu! of o of 

eeming merit from si in a future world ! 

The devotion and benificence of ihe are 






THE MOD I i. I \ '" im i i < | 

L 15 rtb in ilii sacrificial arrai 
11 -•Hi. A i i f | ! -> ( Sod i d < < ii- 

thaual and pl< ru nral n of humility,, " Ete- 

d in every thing give than! 
11 r \b j e the I »ord 3 for il i i go< d to in 
in,' God; for il is ph | oraely." 

Tn g\\ e thank i l< I • be happy. I lepeudai 

:i God is very different from dependance upon 
ra< n. Unhappily in t!i< 4 latter, we must be as de- 

idant upon tlicii and ill will as upon their 

d will. l>ut God can never afflict us willingly 
but fil ( nly, that we may be partakers of 

holiness. C( It was good for me to bo afflicted, 
foi before I was afflicted I went astray." 

Thankful I Like the cup from lh< e, 
Pre] by thy BkilJ ! 

Man's Orel relation is to G( d ; in Him be lives and 

Between him and his 
G ' !.■ a sinner, there is a Mediator. I>y 

H m therefore let him offerpraise Lo God continually. 
Tl>< ; of all ilic favors for which wo should 

give lhanks is (his Mediator. To reject him is the 
I . Iicsl act of ingratitude. Through the Mediator 
G Ik <•< ntinually lo man ; man 

inually giving lhanks to God 
through hij . 

How men, The gos- 

m is ;— ly give. 

u To . i - 

in . for with well pleased." 

We ought l f God as a being infinitely 



100 DISC R S E E I G H T E E X T H . 

self-complacent. « r ! ■ : well pleased with his own 

goodness. I > ith 

the . own lib " He 16 

to every man and Ilia Lender i overall 

worl [ He ihat 

h I up his 

bov. dwelled] of ( ! >d 

in i: 

>mmin.: i ule 

I 

lh in ail i : i ad 

COh 

I 
. 

lii man alone Ibe | 

• : I 

! i to 
i nenl and plenty 

■ :). Tl: 

1' 

en them. 

\ . ! 
in f! 

I in the sub] ime 



i,i UOHAJ i I i i i 

en [ n at (ending our d 

God let us i \ men, 

vi '. of mercj h »uld interfere with our habitual 
h( 

! d not I kvell- 

ure in all human < i 
>py. 
praise lo ( !od 3 i: i \< * lo him lhal i 
rtli, give instruction lothe ignorant, give consolation 
he afflicted, give help to the feeble. The pow- 

;..- cur substance are all 
omunicable and may be employed 
in doing g >od. Industry and economy in this view 
become important virtues, 1 [e who pro\ ides nothing 
for the morrow, who makes his own immediate 
want- a standard of his industry and frugality, will 
l apt to have much to communicate and may 

r rank high in (h : list of well-d< 
Indolence and extravagance become vices in 
social system. r J no poor must needs exist in every 
community ; and objects of benevolence are often 
tly multiplied from can nd human fore- 

fit and control. War, disease and famine leave 
behind ihem a fearful catalogue of wants and mis- 
n\- of \\ liich can only be relieved by \)rn<*- 
■ ni ministers of mercy, 

T ihc m< deru imiu ocient Pharisees and 

Antinomiai are earnest- 

ly c< mnx oded ; and the practical believer is exhort- 
ed i" make full proof of the doctrine advanced. Can 



40? DISCOURSE EIGHTEENTH. 

the light of Christianity be made to shine brighter or 
more mildly ? How much confusion and error have. 
come from misappr f the nature of sa- 

crifices ! It has I en j posed to meet the supposed 
difficult! f n action, thai is, so 

lo 1 ■ h ( ur salvation \\ holly depended 

n our faith i though our salva- 

depend< n our works. ]>ut tin's 

plan 10 admit that faiih and woiks are anta- 

ition we hold ia not 
i J. No more difficul n them than 

I between the d If any unl 

with a \ iew 
himself, he must | : uj on the n sumptiori of 

the I human nature, or suppo e that the 

effi But it 

! to men, 

n made bj I in the 

it < f th> . that ( •' I. Now 

the i irto indi 

him to id iu heaven. The judge 

con,' kly, bis n v ith him to reward 

hie » ork. The beliei i 
i he i- already pardoned 
i adoption ; but li 
e rest that remains for the 
up treas ure in heai en and for 
mi ' thai endun ih unt< I id 

him brin i I iOrd. \\ hat off< i 

-hall h< ; j. Wli;il .-hall 

be render unto the Lord foi all hi benefit ' 



What bul the fruit of hi lip , Lo the end tl 

\ longi I not bo silent ? 

w Crj i ul and ' iou inhabitant of Zi >n 3 

the 1 [olj I >ne in the midst oi lh< 'I the 
inhabiti ."' But let 'I, ■ •m- 

let them not foige! to 
I to communicate, i wear] i 

much as they know that their labor i i 
not in rain in the Lord, in due season they shall 
reap if they faint not, 
< i s n, February, 



DISCOURSE NINETEENTH. 

Y ll i: J) A Y P BALV LTION. 



• . o Lord, I will praise thee: though 
thou is turned away, and I 

Behold, G salvation j I will 

! pi Jlhovah i- j he 

i 

/ ' . J 

If (here be ai\y change of relation between God 
and us, it must needs take place in oint of 

time and not indefinitely without anj : to 

time. •• In thai day or time that thin h is 

turned away." Does not this bear on the doctj 

Must not a ] a who can u *e this 
that In- Bin* are forgiven I It i 
can feel comfort and know whence it comes or the 

this differ from the 



404 D tSCOl tt.fi E N 1 N E T E E N I II . 

ideas included in justification by faith? This in 
the nature of the a which maj be 

wrought in a day or in a shorl period of time. Faith 
itself is an act of the mind and pari (he na- 

ture ofrhought in its qui It has none of the 

t it. " The mind dealeth 
in truth and the hand operateth upon things. n The 
progress of mind in putting forth and . • 

ured by the same stand- 
ard 08i I labor. The magnitude or imp 
pf i i require proportionate length of 
time i" think it. \ the pai 
of hi nd fi el :.' I the pai oner 
than he it. \i! the | rocuring can e of 

of faithj and they may 

all b led m at quickly aa the can < on- 

:u. In tl 

i< 

\ poet] d the minds 

belies e thej presented 
principal object of faith at once to them. In 

I ! tu( li q Ii"i 1 c ; <>n pre- 

: and fh and he 

\\ hal hi I [f thou be- 

lt ed in thai day oi time, 
arj to enable liim to 
realize bis change of relation to < Sod : or his accept- 
ance with G I through I 'hrist It wra here that 

1 '"• I in in and < '• 
dj and w illii I ii to liim. If wo ti uc 



i of [( requires nol 

Irtith 8 

e Pulfilli I 
11 ihe I'm 
in thai day il m 

St. Paul in thine 

down r 
lep to bri 
■ ; for ili' 
outh and in thy heart, thai 

Say not,— I i 
mot b< li«-\ e 

r. in-. I GaD 

— What if J hat 

if I the dead, 

k 3 l)ii! beli . 1 1 : ' 

if hear! tha iath 

U 

: all. NT< 



406 DISCOURSE NINETEENTH. 

able offence, and the government cannot protect any 
of its subjects who do not stand unimpeached or ac- 
quitted of all offences. To forgive a man ninety- 
nine offences and hold him guilty of one, would 
not amount to b legal ; 
izenship. The change then of 
an b 

ire pardon. ] [ence \\ hen 
era] indictro< acquittal of one 

[( • : subject to be tried for the otb 

i 

. ; tinal law ha none ri 

r. ( '<>: 
I 

* i U dlty or Ml 

- ror in Lh< rj in the 

I 

uilt 
illy 

iiraL } i followed by 

riih G iui Lord Jei ua I 'hi 

Exj : .. ith the doctrine 

I -a. 
Aim! 

[ will m ' 
" " j " I :h the Lod ; I 



Ill 

will remember their iniquity no i 

ll be thank fill ox gr iteful ; thou Bhall 
jive thanks with thy un 

, Lord, 1 v. ill prai •• thee ! I 
\\ ill thou kno\n w hal the I ord bath d< 

•• I w ill praise thee 
turned away from me, and no\i the 
fortes! me. ,} The knowledge of salvation ; 
through tin* remission of sins, fi is not only Irue 

w here there i n law there i no ti 
but also that where there is 
no distinct feeling cr idea of guilt and innoceo 

mce is to law. what eyes are to light and 
cars are to sound, not the maker but the distin- 
guisher of right and wrong. Conscience feels guilt, 
and when it does it feels thai some law or princi- 
ple is offended, — and the conclusion is easily and 
naturally followed out. Tin* law musl have a. law- 
maker and the offen tins! it must be transferred 
in him. Guilty consciences do not philosopfa 
upon the divine nature, -*> as to deduce the impos- 
sibility that God should be angy with the wicked. 
This is no Btate of feeling to lead to such abstrac- 
tions. Guilt, shame, fear till the whole ense and 
and all the faculties accord to the feeling. 

But we may theorize now upon the subject of 

anger, [t isahuman passion. WecouWhave no 

idea of the word if we had never felt anger. Ii is 

i |h.\\ .-i ful and is capable of inspiring terror and 

'■ an ( Sod then ex] 

: WTiat d'j we gain by de- 



DiSCO: 

he can feel anger ? The denial surel; 
i 

. than i. 
:e them ( 'ould we 

Provi- 

. !ll« ll I: 
; I ill 

d lo 
jbe i 

body and with 
elp doubting ihe sou 

ndwell- 
': God 

w \\o oj p< 

bey 

Bui ll I I 

him very imlik< : . i or in( 

of our actual know ledge of tm □ ; I : ih b- 



l men I 

oe iMH<* and in ll 
eein an o] one, We may ch 

jec our love, but if w< 

we were once di 
ed with \\ hal one Thu i 

while the fallibility ofourjudgmenl may be | roved, 
istitution of our aff - confirmed and 

idiction or caprice. " 1 
thou wast angry with me, ihine ai jer is turned 
away from me and thou comfortest me." My corn- 
Rows nol from thy continued anger; nol com- 
fort but punishment must fiow from that. The 
9 of religion do not rise or begin from an in- 
e slate or an immediate transition from sinful 
ut they begin with a transition from ilic 
T : 

perimental religion to natural men. They un 

id not tin's thing of the spirit. The idea of joy 

springing from sorrow or pleasure from pain, is 

mm them. But why <)o.v the inner re- 

, why is he sorry ? Nol surely thai he has 

God, or that he thinks God d with 

him. *• We love him I I ho firfct loved t 

But there was. a day when bis 1 

■ d unto us, when we could feel and believe that 

i d our love d to his I", e, 

" Th lirisi con8traineth us." Before that 

doubt and fear . 1. Thou wast angry 



■110 DISCOURSE M N hi T E E N T II ■ 

with me — I was conscious of thy displeasure — I 

believed that I had d 1 it, and I could find no 

apology, no ground of - ificalion. Father, I 

have sinned against heaven and in thy sight, and 

am no more worthy to he called thy sot). God, be 

rciful to me a tinner) When I ing 

give place to f< omfort, they are 

explained away as ideal or imaginary ; they arc 

aed by the contrast I de« 

i irved thy wrath or anger, but it i 1 away, 

and new I am i the misery, 

hui thou eo me : - 1 will pro For this 

n merited by me. The 

1 , 1 hath d f i ui whereof we aire 

How else can n b speak of the dealings of 

< . d with our souls than aftei the manner of men, tin- 

I elude all m (ids 

fn .!i i hi language I The I iord 
<c Say ball 

. but all the wicked will he de« 
<»!' ( iod is not indeed a human 
ition that it is like it. no 
The liken 66 - hold i true In thi i 
ii" comfort and admits of 
none being adm d until it is turned an 

But wrath b ihem to the nttermo t, 

thai is, justice. r i h h of ( Iod in S iriplure 

his active justice. It ne mis- 

tab final effects are not mi 

ken by them. \Yhen the consciences of J" 1 1 
brethren reminded tliem of their treatment of him, 



PIOW • 111 

they could i unction anj u lion 

but thai i part Ilea on might l' 

prompted a thousand arguments <>r drawn them 
from brotherly love Bind all of them mo t profound* 
l\ philosi iphical to prove Lhal a brother could not 
from nature thai the thing i im- 
I tible ; bul al nought man] 

cious theory which would seem to prove the impos- 
sibility of sin and its punishment, li demonstrated 
to ill le very men the envy, the jealousy, and the 
cruelty, which a brother is capable of exerci ing to- 
wards an unoffending and unresisting brother. \\ hy 
. oung brother Joseph be angry if one of 
his elder brethren could bo unjust ? The mind ln^ 
no logic to disarm the conscience of I ion. 

lie who feels that he has committed an unprovoked 
wrong, a wrong in principle as well i it, must 

be more than usually dexterous if he can quit t his 
(he consequences of a fair (rial vt justice. 
The hardened sceptic who laughs al the fearoi the 
vulgar as mere superstition, has a limit beyond 
which presumption itself cannot sustain him. There 
i - i i cale on which crime can operate, which ihe 
justice cannot reach. " \ engeance is mine, 

and I will i- ; " »ith the Lord. This is not the 

P e never turns, or turns 
aw, r administ nfort for 

Lth. The \d< a of < Sod turning i way bis justice 
and comforting those who were obnoxious to it, 
cannot fail lo sugge III fa changeable ( !od. 

Oan be remain just who* ministers comfort lo the 



412 DISCOURSE NINETEENTH. 

liity in (lie place of punishment? The dispen- 
sation office and full pardon to guilty sinners will 
ever be i h ;ive doctrine of the gospel. 

In thai day, \\ hen the great sin-offering Bhall have 
hall be proclaimed by the heralds 
of salvation in the name of the greal Mediator of 
rting covenant, thou shall say — 
for tin u shall know that the justice of t ura- 

cil away by thai all m Bfcrifice, -thouehalt 

may be JUSl 

and : him that believetb in Je- 

i 

k for all fj 

He | ". the Just for the L In thai 

with ihe m:!it I I • niance unto 

I hen ihy lowly ami 

c nti ite h( ri in mbling at ihe word of the Lord 
1 tie i" save lo the ut« 

i mc unto < !od through him, in that 

d from it- bur- 
d< b 

: death unto life, 
u| , n m; soul. The d 
of ju itification, ihe i f adoption 

w ben the Spin: w ith our spirit ll 



I L v I i i i 

I i) lo be had in everlastin 1 

word* ore 

re ma i knble deliverances an 1 \\ hen \\ « 

of i in d< !i;' i its lo use these words, ho* 
re are we authorized to use them when (he full 
pace is manifested and brings us into 
glorious liberty of (he children of God! •• Bl 
the Lord, Oh ! my soul, nncl forget ool all hi 
fits, for he hath not only healed all thy but 

forgiven all thine iniquili 

It is of importance to make this point plain 
ihefe is an opinion prevailing which prevents t! 
who have embraced it from using (he la It 

uncs that all the turning or changing is in the 

- 

tier, that God is never displeased with the 
but the -inner \y;th God. Tims the words, •• ( . | 
in Christ reconciling unto himself/ 3 are con- 
God,say they, needed no reconciliation to 
the world as he never was displeased with it. The 
world only needed reconciliation to God. It offends 
them therefore to hear of this anger of God as con- 
ed withsinn 
tig in (he way of salvation. 
T • inion lb; iner may be sa^ ed if he 

will or that sinners n 

!e form i included in this doctrine ; for 
th< of dh ine justice not opposing 

imj n excludes the doctrine 



U4 DISCOURSE NINEfEKNtlt.- 

of redemption. Now can we form any conception 
of justice whether pertaining to God or to man as 
being without any discriminative principle? U onUl 
not such justice sink belotv the mere mechanical 
action of icalee m balances . ; In these there arc 

•. and false one i are ; : ;i abomination to the 
I iorcL " I . dd Stephen, " weigh nut out to 

them (his murderers) this sin." Tin sous 

I judgetfa righteously. 1; ie plain thai if all the 
mediation is on the part of the world, no \nu\- 
ishment Sure. ( tod cannot 

nisfa if 1 ifl not offended, for upon no 

ther principle can he Bay,— Justice ta mine and i 
will The meaning Lb the same a-. -Justice 

i- mine sod I will execute it I >ur not being 
ciled to (Sod, if he were reconciled to us, would be 
but a m But it iss fearful thing 

d - of di«' li\ HIV ( I id. •* W \r 
i ahall fall upon this stone shall be broken, but 
upon whomsoever n shall fall it will grind him to 
God revealed or proclaimed himself to 
u be w bo vi Ml by no means clear the guilty. 
In lii- law, he calls himself a jealous God visiting 
L ft and hatred are all) placed 

in (i ; i. " I love them that love me, and they 

that me shall be Lightly esteemed." The 

oatuse » called cannol be trail I 01 

1 w ith Impunity. Those v. ho have Mm i 
offended, find by woful exp that there ic do 

place for repentance though it be - ught carefully 
with It i not enough to to offend, to 



i ii I: D I I 1 1 i ' ■*■ \ i. v \ i i ii .\ . 

hi v\ ondei ful to sa bow 
the champions of nature, who laboi to extol hei 
lawa in order to undervalue and discredit iheju I 
i t < forth in rci ealed religion, can o 

k the inexorable character oi i ben 

ace and obsen ation proi b thai 
they leave no hope to those who sin against them 
e in miracles. Neither fire, air, nor water i 
Ions. Nature with all the eulogy of her ador- 
n«)i only .-hows no mercy, bul she regards not 
motives nor ignorance. Well meant encore and 
mistakes find no pity under her irreversible 
laws. By the law of nature shall no flesh be jus- 
tified which has sinned against it. One dose of 
-on, one serpent's bite or reptile's sting may prove 
mortal. There is no mercy, no forgiveness in i 
tore; it ball in the gospel. What a strange pre- 
judice — and stranger still that it should be | 
in — that sin will not kill I Why the souls that sin 
are suffering the. penalty of death constantly; and 
the only i XCeptions that are found, are those who 
are redeemed from moral guilt and condemnation 
by the 1)1 ood of the everlasting covenant. Natui 
law health is to be preserved by temperance; 

but let a man destroy his health by intemperance, 
and nature will not give him another constitution 
make him physically ;i new creature. Nature 
i- imt <| jive or neuter towards the transgi 

of her law. and she can and will punish. She 

prays not sinners to he reconciled unto her to avoid 

lishment. She gives no warnfaig but giv« the 



416 DISCOURSE NINETEENTH: 

Burners against her up to hardness of heart ami re- 
probation of mind, often coming to judgment at the 
moment which yields the sinner her highest plea- 
sure-. I destruction loment If na- 
ture be not angry nor ji transgressors oi' her 
laws will suffer no less; ami their volition can 
avail no more to remedy the evil than if justice with 
a drawn .-word were the executioner. Tin 
rality of men who rejecl the [Evidence of God -or 
an Lntelligei rnmenl of the universe together 
with revelation, are apl to dide into fatalism ami 
the causei of tl ry and their mi 

u;ii\ - , 1 is to l^', my 

lii--;. . w ill I--. \h'i if iln maxim extends to ivli- 
off all mce ami nm\ ersion in 

theory and practice, 

l : di baa ii that I lod is angry, ami that his 

turned away. God is angry with the \\ i 

y, bul v. hen ibe wicked turn from their 

wicki and do thai which is lawful and right, 

they -hall live. A mood intelli 

with .-in and with the sinner, hut the sinner who 

may be* to moral intelli* 

; i f a moral and discriminative 

miml i istency of the parts of 

ili-' ni n. The mla- 

and die di- \& iovdi i 

dei w i h ibe tine-, are d and peculiar. 

In thai day.— Tboo, not another for thee, nor thou 

for another. It isa personal and a matin- of fact 

experience. 1 know and thou know here is 



ITTOff « 417 

do blii ' "ui ii. The law involved i n 

law of i nan i mni ible matter. Here thei 

irih to f( ml to turn away tbe 

punisl ment. In mere of knov i ith- 

OUl 

\Y not the fire w hich does not bum 

ii d turn away ; ; iming heat 

Love we have said is a human passion. Why 
then do we i \ ply ihe word to God? Is it not pre- 
cisely b i our consciousn 

] Ii corresponds to our moral pleasure 

or enjoyment; it contrasts with our displeasure or 

Bui love in man is or may be directed or 

rulated by mind and by will, when moral sub- 

ts are concerned. No words or language drawn 
from irrational or inanimate nature would convey 
ideas bo appropriate. For man is the only creature 
which bears Buch resemblance lo the Maker of all. 
Variety among themselves runs through all the 
ckl88es of animated beings. Man stands at the 

d of the moral and intellectual class of beil 
if he he not the only species in the genus He 

r identify Bin and be angry with it. Be- 
hold, a i to divinity ! I in our* 
seta • (t is knowl 
from :\ i .,< of 
I thought. We rejoi Delude that, 
w •• I of relation to ( 5o<L 
We ha> i , and he hold 
no I his punish oi 

ins. 



4 1 S DISCOURSE NINETEENTH* 

III that day thou shah say, — Behold ! God is my 
salvation, not my Saviour only, but my salvation. 
The nearness the oneness of God and believers jus- 
tifies or fulfils the prophecy. '- I in you and you 
in me, thai we may be one." ' I am the vine and 
ye are the blanches; abide ye in me." " Of him 
are ye in ( Ihral Jesus, who of I to 1 is made unto us 
lorn, dtc." The doctrine of the unity or one- 
id members of the church, is ful- 
ly-; foilhinthe New Testament God dweH- 
•. and ihey in bim. " Because I 
live ." " Tl e Lord 

tion*" " W 1 in b< i ten but tl knd 

thei h that I desire beside thee." 

IJir God my salvation, now thai bis an- 

me. SToui pa- 

II | l; I ' I I 

the lo\ e of ora the 

mail I ml ihe soul. 

tion and un i il follow. The mj -' 

call blamed for their peculiar man- 

may perhaps 1. 
indulged th< sometim 

but ihe disposition of mind is in the 

\<>l only the 

I ling lead to p<> 

Tin' desire 
to compiuni full bearl what langi 

! ihe mind to sub- 
limate its thoughts. Bfuch ofthia p iculiar mam 



till DAI 119 

i . it should no! be conceah d, p 

ciation, hi 

ed style, 

v - 1 will trust and qo( !><* afraid] forJ( hovah i 

engifa and d 

n. M If ill meaning ia meanl u 

conveyed, why not use the same wordc I Is there 

nut prophetic reference to — 

Father, Bon and Holy ( i 
Who sweetl] all a 

Id of Binnera I 

Jeh( vah is become my strength and my song; and 

some of St. Paul's trusting and glorying seem near- 
ly if not quite similar. %i I can do all through Christ 
that strengthened me." "Rejoice in the Lord al- 
ways and again I say, rejoice.' 5 " I will trusl and 
not be afraid." We may boldly say, — I will not fear 
what mj n can do unto me. Strength and song are 
and sorrow. The divinity of die 
R mer of the world seems to he sat forth is this 
diction. i; Be not afraid, il ia I," — is 
in effect the Ian f every passage in which. Je- 

sus appe 

Hi- | 

u In the last day of Lhe feast, that great daj . J 
stood and cried, Ii any man thirst let him come unto 
i and the water that 1 shall give him shell be in 
him a well of water springing up into everlasting life. 
And this be spake of lhe Spirit that he should give, 
for he \ ■" And at thai very time, 



the people were drawing water and responding the 
words in this chapter of Isaiah ; — t( with joy shall ye 

draw water out of the v al vat ion." 

p H it li in my soul ! 

Where there is n inty there \s fear. If we 

;i:i only be removed 
by i n and ability of others 01 

i manifest d an inn 

in our behalf. J ! u ay, the truth and (he 

I [e 1-. i he ..i ij noi in- 

' . : i nol how, but 

ll know •• [ am ih ■ 

life. Bel " We rnusi be- 

tcnow 
it. He i i and the 

I to pass through the dark 
my 
b tlvation Let 

that mind be in you wh also in C 

I • n 01 this to ] ' li any ni;m 

I 

J 

This ihree fold kind of Ian \ ery manif 

in the N w Te lament and I thus: 

of our Lord Jesus Chri I ihe loi e 

he fellow ihe Hoi; . The fii il 

of die three mostly occu upled with 



rBI DAT OF 81LVA1 1 . ; I 

I • 1 or of the Father. T 

rrieprettj clc n!v lo indicate if nol pxo\ e,thal ih 
d in the three names did no 
tin m as unmeaning 
a prophel are remarkal \ ke, oh ' 

iosf iln j man \\ ho is iny fellow, partner . 
saith the 1 iord." Compare this with ; : " Grace be 
qntoyou, and peace from God our Father and our 
Lord J( sua Christ.V This is St. Paul's form in w 
of his I< iters. W e cannot think thai so concise and 

\-mt a j rose-vi n i Pi ul, « ould use repeti- 

tions so constantly in violation of all the rules of 
G eek criticism ; and we are not reduced (o the ne- 

nty of thinking so, for he is nol an innovator upon 
or an exception to the writers of the three names. 
Are they all substantive nouns; — not names ol'tlii: 
or qualities, not partly substantive and partly adjec- 
tive ? But if it can be proved that the Jkiiovah of 
the prophet is the Jesi - of the Apostles, would not 
the (pies! ion be settled ? Is not this a name above 
every name, and a name at which every knee shall 
bow and every tongue ConfeE ould confess that 

Jeans Christ ia Lord>to the glory oft tod the Father/' 
1^ j; then lo the glory of ( tod the Father, thai Lord- 
Bhip should be attributed to ihe Messiah ; Here in- 
deed is the point in controversy. The texts in the 
affirmati — " The Father hath committed all 

judgment unto him the Son, thai all men might 
honor the Sod i they honor the Father," — 

that is worship Him. ' Jehovah is also be come my 
36 



t) t 8 t Vl'ETEE N T 1/ % 

11101]." "God manifested in the ilcsh — God 
with 08 — Christ irr you, the hope of glory/' 
In him eternal life ?rc know, 
And heaven's mnittc: 

" God hath given unto us eternal life and this life is 
in his Son." 

The order and arrangement of the wcrds are re- 
markable. In that day, thou shah Graf praise Glbd 
ai a pardoning God, — then discover more fully the 
great ad the divinity of the salvation j — and fi- 

nally the power and majesty and glory ^i' Christ 
having all power in heaven and in earth and all the 
fullness of the godhead. So we growin grace and 
in the knowledge of our Lord and Saviour .)< 
Christ ; to him be glory both ndw and forever, Amen ' 
The ni' rrf tli" meaning of those 

Scriptures which speak of ihe glory of Christ, and 
the mors cxp ru ndc he ha i - power 

to en 6, do' more be n ill extol him. Jehovah is my 
ngth and mj I ' they sung a riew song, 

the song of the Kami', Baymg, u Thou art worthy 

- - - - for thou wast slain, and hast redeemed \\^> 
toGod by thy blood out of every kindred and tongue 
and people, - - - - and the number of them 

ten thousand timet ten thousand and thousands of 
thou ing \\ ith a loud voice, " Worthy \ 

the lamb that was slain, to receive power and riches 
and i and strength and honor and glory) - - 

- - and power be unto him that sitteth upon the 

throne, and unto to the lamb forever and ever." All 

thifl was to the glory of God the Father. 



P ILVATION. 
I i ■ > i » join la 

lied thin 5 
v» j ply, 

l 

It does inda i mak melodj Ut our hearts to 

sing of his redeeming love 

lay d0H D kdfl '. ■ us from hell. 

• his I do find, v. 
IU'11 n>>t live in giOfJ and leave DM behind. 

What joy unsp ud full of glory is (here in 

og of gratitude in a truly humble heart ! 

OH ! < humble part, 

In that imino] I 
VI I tune my 1 

i tve comma 

The plan of redemption and salvation opened on 

the day of Pentecost, in all its fulness. Then came 
the baptism of fire and the Holy Ghost. Then was 
the gospel preached with the Holy Ghost sent down 
from hehven. What riches, what I of 

then displayed tothe'soulsofsinfiil men! 
Thru was ihe | iticta mi Hoi i 

one that ihirsteth, come ye to the waters, and ho 
that hath no money ; come ye, buy - - - - with- 
out in" without pri :e. ,J Th : of 

. 1 religion is from justification to sancti- 
The first evidence of justification i 
not dep< n sanctificatioh, for it is not the sane- 



A 2 i DISCOURSE X 1 X E T E E X T II . 

tiffed who are justified ID ihe day of conversion ; 
but the ungodly siftners come with repentance to 
the throne of g\ ..i.: pardon. So far as ideas 

ofholin- J, th'-y ask the pardon of 

tl Kit they may be made holy, no( because 
they arc holy. 'I >n of gratitftdefrom 

a Converted BOUl is Limited to his own conscious- 
He i s, 1m 1 feels his great relative 

change. The weight of guili no longer pre* 

with q confounding and 

1 1 ified by faith, 

he !. i tl jh cur Lord Jesus 

• I by faith instru menially, 

fait', i. Whatever is 

a men t j follows of con 
as b ! fhc instru* 

m int. We ' are justified. 

Bel w hal we do not 

!i we pi 
rd. To i th must be opposed 

to error an I Bui \\ hal follow \ after jus- 

all matt of which we can ha\ 

i. The condemned, the; 
Ity soil! in the D '; contrition 

Ml these Mil) 
i : recollection and memory. I 

know in w bom I hi \ c belies ed I remember l 

it w ; ] j e ■! pf c 

! 



. m : ! ' A \ I \ . 

pi. i ' ration, l ■ 

hrisl and thou shall be sai ed I did n u i m 
linn and I w aa nol confounded. Norn \\ hat i 
"if know of .'< c he bean of him or i in- 

formed, and li"\\ can li«' know i f w hi i he 

vei ified nee than \\ hat he i 

I ! ' ' I . dj 1 will praise thee, r<>r I remei 
her thai thou wa I angry with me and that thine 
er was turned away from me— 1 remember my 
former state — I remember tin* changes and now I 
feel cojnfort The preacher who* describes sin and 
equencea and describes repentance and pur- 
don, can and d< ibe the state or experience 
newho is pardoned. He tells the seeker what 
m hope f<>r when the pearl <<( J great price is found, 
what the privileges of a new convert are. This 
lira great work done. — the pardon scaled by the 
Spirit of Adoption and the confidence established, — 
id BOul doc 1 - not necessarily repeat or go 
ling to continue of la- 
Memory do< s its office. Behold! 
I is my salvation. Even so, — the things of God 

knoweth ho man but the spirit of God, Now We 

hi,-, e nol 'he spirit of the world but the 

Spirit winch i< of God, that we aright know the 
things that ly given to us of <»<>d. u Have. 

j -,. i the I [oly ( lh( i lieved I 

Unto what thru were ye baptized? the) rid unto 
John'- baptism. They were not then baptized in 
ae of the Lord Jesus nor in the name of the 



426 DISCOURSE TWENTIETH. 

Holy Spirit. When the day of Pentecost was fully 
come, the d knew that God was their salva- 

tion. They had tarried at J .11 lobe endued 

with power from on high; and the Spirit of God 
descended upon them and they were all tilled with 
the Hoi] 

Cu . i. February, 1 3 



MSCOUBSE TWENTIETH. 

Bl t K OGH E B B i" P A I T H . 



! ith to 

\ 

i. 17. 

i. justice and 
q roo( or belon) 
theme itfa Love. The 

1 the lo^ e of ( Sod are not 
q ii<'ii> d uuEk If either term or phrase \\ ere omit- 
ted, the other could nol be so u ■■ <l as to Bupply ita 
place. ( 'are Bhould be taken not to confound them. 
\ for the phrase — nol having mine own 

h i of the law, but the righlf- 
th would not have 
lis meaning • uting lorn and mak- 

ing it read, -u< ine om d love w bich I 

of ih«' law, but ill" love which is of Gdd by faidi. 
To be justified by faiib would nol be expressed by 

— to ..!v. 

ome referee j rinciple or rule of right. 



E PRO) I I i 

The i i'l:!iI' i « ; »<l ma\ hi<\hi i : 

uperlativc ri But in th ind 

icfa 
! j>i-o\ id a o i orifice. All 

ihr ttj ihe i 

of them, i olj r re doI i 

the just for the unjust 'I I anal an ' • " l 

of the propitiatoj for ihe 

the w bole \\ orld, is revealed in the 
from fidth to faith. In the law it was but shadow ed 
forth. The revelation ia not made from faith to 

. nor fron to faith, nor from v 

work-. The ceremonial and sacrificial deeds ol 
the law have no place in the system from first to 
I hrist ia the Author and I 'inisher of 
fedth, the beginning and the ending, the AM and in 
Ail. The typical righteousness of I was all 

made or arranged according to the pattern showed 
on Lhe Mount ; but the righteousn< of tl 

led without such patterns to be believed in, 
and being an object erf trust or confidence it v 
not mediated by the bands of a Moses or anj 
mortal. No human tabor could odd any thing to 
it. The re] i ating aimer is to believe in ( >■ 
j, that is, in his righteous Stan .'• 
Christ The just or justified live by this faith. 

It ia well known that there wre persona who call 
then philosophers in the 

call them unbelievers, and hence the common U 

I 

■ i. B ientty philosophers did not wor- 



42S DISCOURSE T \\ E N T I B T H . 

.ship Gocls or a God, and the sense of the ten 1 1 
dow modified. Believers in God and worshippers 
of (Sod maybe philosophers in almost every depart- 
ment of science. It is no disparagement to a Chris- 
tian phi! all himself, to doubt on 
any point of inquiry or experiment No man now 
pretends to know every thing orto believe eyery 
thing. Ii ; Uy bnderstoo 1 thai it is not ne- 
iiian to be an unbeliever in divine rev- 
ion, in order to become I natural or ex- 
perimental philosopher. Doubt holds a middle 
en unbelief and faith. Mind cannot 
rem ry in absolute or entire unbelief. 
>! differ from those of unbelief. 
(i n • qjr prom the mind to 

unbelief 
must ! nd impossibilitj 

noaj motu in effect The right - of I *ool re- 

ded in ill not upon a level with oatu- 

or in ilf same predicament they b 
ii ie uot a proper subject for da- same kind of doubt 
the same kind of meant cannot be used to detect 
error or confirm truth. Moral j»lnl<»-<>|>Iiy itself can- 
not I"* permitted in all case* to doubts 
I rei elation of the right of 
( i. for i!i- obi ious reason thai all the data 

i ■ in the moral phi- 
I" opher. II< knows but in pan ; be sees through 
darkl] . N to the natu- 

ralist She exhibits portions of them to the 
bo form the basis of experiments and re by 



t HE PROG R] , . \ | i u . 

w h i( 1 1 w e ma) di co\ er w hal ma) retns 
cealed. Tl of nature th may be 

in ( be rei ealed from experiment to 

it, and the secrete of moral from ob en ation 
to i on. There is in each i 

in khad to b( gin with. Bui the belies er b< 
h and pr in (kith. To the la 

nts in kind different from physics and m< 
and which no experiment nor post experience can 
h. Bas he lived a life-time in can- 

not leave the world with th faith only which 

I him to the verge of life. The scene 
before him is new and untried; he now ventures 
all upon a promise, the truth of which no man can 
vouch for. If he ceases to believe in his last 
piring moment, he dies in despair. So different is 
life of a believer from thai of a doubting philo- 
je If riot extracted from his 
finds them as it were the prompters to i 

Herein is the righteousness of God revealed. The 
birth, the life, the deatli and fche resurrection of the 
Mes orded in the gospel. The Redeemei 

me ; he has come. In the 
law and the proph< Is lie was foretold or prefigur id ; 
he is revealed fY- m faith to faith. The ; 
faith i from his birth to his resurrection step 
There is no I n ah in the belief, no cause 
loubt t mother. 

Tin- J( .'I unbi ! 

pel i Their mil 



430 DISCOURSE TWENTIETH. 

were not in a transition state. They do not now 
believe that the Messiah has come, but they believe 
thai lie will yet come. They do not live by faith 
as Christ . They were at first placed under 

the I their unbelief k 

them under it as it p ad purposes. Their 

ind or they feel imde lion 

to keep the - 

nit But the law is a< ith. The man 

that doeth them \h U live in them, and 

not ith. \ belief in die Mes- 

icrificial works; 
unbelief in the continu- 

[ Jen urn I work ac- 

a in < to be B Jew. 

Withoul \\ ■< . dead indeed ; he would 

the 1 1 : 1 1 

of the author of 
the dh ine l< gation of M thai the 

the luw of Mo e only tem- 

; j . t H in u * identj that 

these kinds <>t ; . ; 

upon th their keeping tin- law and 

thai they bave been Literally verified. Now the 
faith of the J- '\ v . in b i or i 'hfist be come 

musJ n nation of hope. It 

mains or while it continues the Bub- 
of the thing hop d for. They live ool upon 
the hopes of the ftiture. This distinction i 
tantandis of general application. No man w< 

or to efl dter whai he beliei e to 



Salvation bj 
(South cann< l , if ihe faith be in Lh 

> ih- li 
n nearly two thou 

• hr associate tlir nirril of his own work in 

o for !ip Hie Jem a !»• 

work because they hope'. Tl 
or to keep the law thai the Sai ioui may come. 
Bui ill'- just who believe the Saviour has come are 
rich in faith. 

Among believers it is well known there is a large 
body who nol ou]y believe the Scriptures, but be- 
lieve thai (he&piri: of inspiration or infallibility con- 
tinues in the church or in its ministry. The mem- 
bers of this church do not deem it n to read 
the gospel which contains the revelation of the 
righteousness ofGod,bul still thej profess to beli 
a book they have either n<- er read or do n 
ii ii' y should read in order to believe ii. 
This is a differ of the case from the othei 
two,, and has peculiarities to he found no where 
else. Men believe both tie and its minis! 
to he infallible. Now to balance faith between two 
such infallil anot but Beem '<> be :> difficult 
x to an) inexperienced mind. One or the other 
of ile i scales one should think would be ap( to pre- 
ponderate; and the presumption in tie i • e would 

turallj be in favor of the living human infalli- 
bility Over tie 1 infallibility of tie- dead letter. We 
have considered doubt ;<- a middle or transition -fate 
of mind * I lith end unbelief, and must not 



132 DISCOURSE TWENTIETH. 

such a state of mind sooner or later be found be- 
tween two equal authorities J If there must be an 
infallible ministry to interpret an infallible gospel, 
probably a better plan could not be well devised to 
kee 3 ouj of the minds of the members of 

the church than t i keep die infallible book out of 
their ight Weha that doubts hold a* mid- 

dle place between fi&ith and unbelief, bul they must 
rideredas stationary or as tending only 
way. Tie')' may have a tendency either t<> 
faith 01 unbelief, and thus they may shift the 
ground of <>uv faith or unbelief or m >dify them, 
ugh they can never end in entire or absolute 
unto i all sHh i. The remark for instance 

liaa frequently made, that a believe* in 

two infallible*— on infallible book and its infal- 
lible n.' a hen he begins to doubt the 
interpreters, is apt to end in unbelief of all reli- 
i; while those who begin with doubting tbe 
nerally stdp in some form of religion or wor- 
ship. D a the first case shaking the faith in 
ihe predominant object and meeting with less re« 
;i the w eaker one, ba\ e nothing to ar- 
rest them ; and in the meantime if not checked by 
the livin mce, they will gain impetus from re- 
in. But doubts in the book will not be thus 
j ushed to the extreme. But there is a fourth mode 
of doubt which bears upon the subject revealed, — 
the righteou I. A celebrated European 
author wrote a book upon tbe atonement, or rather 
last it, and he came to the conclusion that he 



I P A 1 1 if . 

ill not find the idea of atonement in the 
four gospels. Need there be a siron 
ihe tl i i * his doubti ; This kind of | 

the tendency of doubto ifl Lo be me( with in oil 
\\ titers* To the minds of these authon the 

eals the love of God instead of the righteousn* 
. and if reveals this love to their reason rather 
than thru faith. One of the most eloquent ofth< 
writers feels his mind shocked ;it tin: ideas of justice 
am! ig the relation of parental 

love under which the Scriptures represent the uni- 

sal Father; ami he considers that it makes (he 
laws of (tod to resemble those of Draco which on 
account of their severity were said to be written in 
blood. The tendency here is to exclude all ideas 
of justice from the New Testament as a revelation, 
and to resolve it wholly into a revelation of love. »S(. 
John furnishes the fust leading thought ; from him 
they take the substitute for justice in [he term lore. 
But though he be called the beloved disciple — the 
disciple whom Jesus loved — and though hi uses 
the word love in all its derivations more frequently 
than any other writer, and as it were incor] 
it into his compositi would be willin 

rest the whole matter at issue upon In- writings 
alone, leaving the testimon; St Paul and his 

nliar language out of view. Lei us I. 
John. u And the blood of Jesus Christ bis Son 
cleanseth us from all .-in. Aly huh.' chtldn n I write 
unto you that yc BU) not; but if any man sin we 

:;; 



434 DISCOURSE TWENTIETH/ 

have an Advocate with the Father, Jesus Christ the 
righteous." Why righteous?" "That he might 
be the propitiation for our sins, and not for ours 
only but for the sins of the whole world. " Could 
Jesus Christ the loving or the lovely be the propi- 
tiation for sin ; or could his blood, under the char- 
aracter of love and not of righteousness, cleanse us 
from all sin ? Or would the language* — if we con- 
our sins, he is faithful and just to forgive us 
our sins. — be equally appropriate I Does it not 
ii plain, that a law cannot be so abstracted as to 
Ive itself wholly into love or benevolence? 

When violated it must be satisfied in some way, or 
government of course muel Justice and love 

or mercy must do( be confounded, nor be resolved 
into one and the same mode of action. When they 
are said to meet together and kiss each other, they 
are not amalgamated into one. "To declare l 
say, 3 9t Paul, u his righteousnes at this time, 

thai Godmjght be just snd yet the justifier of him 
thai believeth in Jesus." Change the words. u To 

declare I say at thk lime his love that God might 

be love and the lover of him who is a lover of Je- 

." I< not the difference apparent, and is not all 

the antithesis destroyed I The revelation of right- 
eousness Irom faith to faith requires that no doubts 

ibould find place in our minds which lead to unbe- 
lief in any part of ibis levelation. Such doubts 
would be incompatible with the life of faith. We 
are not justified by love, for the righteousness of 

God ifl the object of our justifying faith, and it is 



r Ii I PRO< IF FAI T ii . 

predicated on evidence 01 testimony. Love I not 
the Bret or immediate result from testimony, but 
confidence or belief. \\ e read again and again the 
record or testimony that God bath given us of his 

i, and of our sluing our seal to this testimony or 
record bj oui faith in it. Christ died for the un- 
godly, died for his enemies, died the Jus! for the 
unjust 

Th» - show how the text may be departed 

from by different processes in the mind. Revela- 
tion may be confounded with creation, or its ob- 
jects with those of nature. But the substances in 
nature are not presented or made known to the 
BO M DOS and through them to the mind, from faith to 
faith. The righteousness of God is revealed as a 
truth, — as a truth of fact and a truth of doctrine or 
principle ; and as the latter it becomes a historical 
truth. He who knew no sin was made the right- 
eous sin-offering for us. Jesus Christ was of God 
made unto us wisdom, righteousness, sanctification 
and redemption. Jesus Christ the righteous given 
of God as a sacrifice or sin-offering, is evidently the 
righteousness of God revealed in the gospel. God 
6 his only begotten Son to be believed in with 
the heart unto righteousness; for it is so, that man 
believeth with the h< 

Cincinnati, February, 1838. 



DISCOURSE TWESTY-FIRST. 

T II ■ LAW OF LOVE. 



1. ' rati :\\ \ \\ C >ntinuc. 

Hebrews, xiii. — I. 

A government within a government is a problem 

which ]x Liticiani find it difficult to solve When 
no advance- towards its solution, the 

chinch and the Stale commonly ate under one head. 

How indeed can ihere be Iwo independent heads 
in the ly } It a now supposed from the 

known r€ f India OF the Hindoos, that 

the i authority v. as ai first above the regal; 

I n priests in Europe lor su« 

rial and Kingly power, consti- 

:ii portion Of history. Indeed, the 

no! j el over. And in our own country 
it ii ipended. We would be among 

the last to disturb the present happy truce. 

Thai Christianity was intended by its founder 
and head to exist in a social state 01 in a church 
form, appears &om the New Testament Did (he 
Lord Jesus Christ intend that Ins Church should 
be placed in the same relation to die government 
of Rome as the Jewish chinch was then placed? 

Thai is, that it should have a sanhedrim or a hier- 
archy, which though without tin 4 power of life and 
death Bhould be permitted to exercii e a high religi- 
ous authority or become religious persecutors like 



BB LAW OF 131 

laohedrim ; Were the kpoetles and Ifii 
to become bo lo p< ak a new ( !h lanhedrim I 

No affirmati i er lo ihi >n tote be fouod 

in the V \\ T< Btament. The High Priests and bl- 
do not complain of the A po ictual or in- 

toni ional rivals for power. The matters in dispute 
between them, were Jesus and the resurrection or 
points of doctrine rather than government. The 

res of the Apostles who should be greatest, wore 
BAong themselves not in regard to other rival.-. Now 
ii is Well known that the Jewish High Priesthood 
nnder the Grecian or Macedonian and Roman sove- 
rnties, was subject to the control or influence of 
politicians if not of bribery. Had St. Peter been a 
High-Priest or in the place of the High-Priest to 
the new Christian Church would not the Emperors 
have kept a watchful eye upon him? Might not 
he too have been threatened and bribes have been 
offered to him? Considering the fact that a tole- 
ration as liberal as that of the Romans, gives rise to 
frequent and strong jealousies and restraints, and 
that these were felt by the Jewish hierarchy and 

pie as humiliating and degrading, may we not 

indulge in the belief that the wisdom of the author 
of our faith devised a plan to avoid such a condi- 
tion ? Hut if he did BO, IS the plan to be found up- 
on record? Let us Bee. M This is my eommand- 
ment, thai ye love one another as I have loved you. 
Greater love hath no man than this, that a man lay 
<lown his life for his friend. These things! com- 



43S DISCOURSE TWEN'TY-FIRST, 

maud you, that ye love one another. As the Fa* 
Cher hath loved me, so have I loved you ; continue 
ye in my love. By this shall all men know (hat 
ye are my disciples, if ye have love one to another. 
A new commandment give I onto you, that yc 
love one another as I have loved you. For this is 
the menage ye have heard from ihe beginning, that 
shonld love another. Hereby perceive we the 
love of God, because he laid down his no for mi 
am! wc • lay down our life lor the brethren. 

Arid ihifl h his commandment, thai wc should love 
one another us commandment. Letbro- 

theriy love oontinu 

\\ «• assume that church government in common 

with others, ii a meant lo accomplish sn end and 

not an end i; elf. Therefore if I 'hristians air gov* 

ihey need be or oughl t<> be, themd 

'lunch •. 1. Why thm 

dd any body have a divine right I 

id, lo make 
way foi another thai can answer no better purpo 

ernmeni hot to pre- 

venl I ■ i noi \w\Ar io punish the 

Led il be up] 1 'hat the primitive 

church . rerned by the law of love while un- 

i of Etoman power, would it have 

. ernmeni of power within a 

ernmeni of What cogniiance could 

ihe Emperors hi n of this new sp 

In the Acts of the Apostles We h I 
an account of the doings of Ilcrod ! These were 



i 1 1 0] Q v E . 

idently Bhe x acts ef tyranny and pi 
the part of this tributary king. There ii no intim* 
lion of i ;e to the gi verumenl on the pari 

of ilf church or its min 1 1 

\v\ ; I; he kilted with the sword. [( 

b Diiliti ' civil process. I [ad H been a me 
of power or prerogative between Herod and the 
\p< >uM not the Imperial power have hater- 

heed f 

An i of conflicting power by tlie Apostles 

must have proved of all things the most disastltHI*3 
it might have ruined the church as it did the syna* 
Even the allies of Rome were virtually 
conquered ; their show of power might be takeft 
from them whenever it suited the policy of the 
- of nations. Was the Son of David rich? 
No. He was poor; he had not where to lay his 
head. Had the King of Jc.dah civil or political 
power ? No. He took upon him the form of a ser- 
vant, and was with his disciples as one that serveth. 
A display ef wealth and power might have defeat- 
ed all the testimony in favor of his Bfeestahship, by 
bringing him into immediate conflict with the 
nan power. For upwards of three years 
during the personal ministry of our Lord, the 
nucleus of the church existed. He had twelve 
select witnesses and many other disciples; at cer- 
tain times and upon certain occasions many believ- 
ed on him. Had he then during this period no 
government? Yes; he ha^ a government of love. 
Why was not the traitor Judas excommunicated I 



440 DISCOURSE TWENTY-FIRST. 

Would not such an act have been a display of go- 
verning authority rather than of the humility of One 
whose judgment was taken away? Is it not appa- 
rent to an impartial mind on a review of the whole 
ground, that positive evidence of the exercise of the 
forms of legal or regal power in this new society, 
might have called forth an indictment against its 
bead lor exercising a government within a govern- 
ment ? The whole of that part of the process he- 
fore Pilate which relates to the regal character and 
Lkles of the accused, ii a very remarkable part of 
evangelical history. Ii clearly shows that the Ou- 
ntororjudg 'illy convinced thai the prisoner 

was a legal heir to the throne of I tavid,and that un- 
der thai conviction be ordered the inscription to he 
written in three languages upon the cross. One 
ion why the Jews wished the title lb be eflfaead 

was, lh< dial it was only He that -aid it. 

\\ hen did he say that he was the King of the 
Jews I c - Thou ntyest that] am a King/ 9 When 
Pilate put the question; — " Shall I crucify your 
King?" The Jews replied; — " We have no King 

hut It' (hou letteet this man go, thou ait 

netCcesar'fl Friend: whosoever maketh himself a 
king speaketh sgainsl Ccesar." The time of tl 

disflesnms and declarations gives them great im- 
portance. If was a trial for life or death. Then 
JSSUS witnessed a good confession before Pontius 
Pdate. Then the Jews denied the Holy One and 
the Just and desired a murderer to he granted unto 
them, making the memorable declaration; — We 



t it I i. | w P W LO 9 R. Ill 

have no Kin- hut <'.»-:> r. What would hav.- beei 

(Ik* effect upon Pilate, if the Jews bad acknowW 
pd the genealogy of J Bui what bad 

Apostles .-mil churches to do with the pfecedenU 
ami maxima of theii Blaster and I lord, aftei the day 
o( Pentecost ; The quotalioni made at large fi 
the gospel ami the epistle of St. John, show that 
in the matter of governing power their relation to 
Roman power or sovereignty was not the saim 
that of tht^ Jewish church, ami that their only safe* 
ty was in being governed by the law of love. 

The whole history of Roman toleration shows, 
that this government (like other despotic govern- 
ment, interposed its power at any time or under 
any circumstances, if it suspected any clanger to the 
state. It was rather a permission or indulgence 
-ubject to recall at will, than a right secured by law. 
The less authority tolerated people manifested, the 
was their dependence upon the state, for the 
vakened its jealousy. The miraculous 
display of the divine displeasure in the death of An- 
anias and Sapphira, may perhaps be considered in 
the then infant state of the church to have been in- 
tended to avoid a church trial. When such trials 
commence they must take the legal form. Pru- 
dence must not interfere with ihe forma of human 
justice. Hut the justice of God may be immedi 

Now the law of love or its influence ove 
nuii i) ami often d<><\< super- 

sede the _ulai- Conns of discipline. 

When . disciplinary forms are not needed. 



4 12 DISCOURSE TWENTY -FIRST. 

We repeat, that a display of church authority might 
have brought the new church under Imperial jeal- 
ousy. Those disciples had the precepts and the 
examples of their Blaster to guide them. " I have 
washed your feet ; wash ye one another's feci." 
The nature of this brotherly love is identical with 
the charity described in the thirteenth chapter of 
the letter to the Corinthians. It has been well shown 
that the propertied and operations of this charity re- 
late immediately to men rather than to God. Thus 
charity is kind, — to whom I Not to God but to men. 
|| tin ii doth net behave itself unseemly, — tamen. 
It i- ih.t easily provoked, — by men. It thinketfa no 
evil, — of men. How were these lamba asneng 
woh ss to be ai wise as serpents and as harmless as 
doves, if they had at the very beginning displayed 
t all the insignia of po^ er and all its attributes accord- 
ing to the opinion of certain men respecting church 
polity, the firsl aeration of which is — who shall 
be greatest I Ecclesiastical writers in searching for 
Apostolical precedents, seem to lose sight of the 
nearness of the destruction of Jerusalem to the time 
of the Apostles. All the precedents taken from the 
fathers, are subsequent to that even! and are mostly 
Grecian. Tew if any instances of native Jewis 
converts to 4 ?hristianity,are quoted as authority from 
the early lathers. The Epistles to the churches are 
all supposed to have been written, while the temple 
was ye( standing. In the lifetime of St Paul, among 
the mixed churches composed of Jew and Gentile 
convert- brotherly love was not continued accord- 



to the standard, and the eon equence began tyi 
1),' realised. In writing to the Hebrews only, li< i 
s;iy<,— ." Le( brotherly love < « •« 1 1 1 n 1 1«*. " in all In 
other lettei i be ured do | ains to bo* , that 

all causes or excu es for its non continuance Wi 
obviated by the perfect equalitj of privileges which 
the gospel gives both to Jews and Gentiles, that 
Christ bad made of the twain one new man, 
making peace. 

In process of time it should seem that Jewish con- 
verts became less frequent or less distinguished, for 
as \w have said, we hear of scarcely any distin- 
guished name of that clasp among the (so called) fa- 
thers ; but fathers with Latin names begin to ap- 
pear. As brotherly love decreased the signs of 
hierarchical power increased, for brotherly love is 
tin; basis of equality. Can men unite ami be kept 
united through any other medium save love or 
power? Love attracts and power drives. Ambi- 
tion is too genera] and too genial to the human 
heart, to allow of any long interregnum after love 
ceases. The difficulty is not in the transition from 
love to power, but in a return from power In love. 

In anarchy every beart feels free to seek for m 
terv. \\ hen tyranny usurps government, the in- 
cumbent and his friends use laws to restrain rival 
ambition. But successful anarchists often begin as 

obscure and unknown men. 

But church power cannot long continue under 
an) «i\il government, without gaining superiority 
over it or having some conflict with if, or creating 



ill DISCOURSE TWENTY-FIRST. 

fears or jealousies. The union of church and ^tatc 
is predicated upon the tendency of church govern- 
ment to supremacy and political efforts to prevent 
it. Both partial con-cut to id take. In our 

own Country where the two powers are entirely se- 
parated by law, the constitutions and the laws gua- 
rantee liberty and rights of conscience to all, and 
we see no formal or professed resorts to the law of 
brotherly love between different denominations. 
Bach one exhibits its own independent prerogath 
and executes it- own rules and judgments ; but the 
civil power limit- tin- individual church sovereign- 
ly to spiritual matters, and pledges itself to secure 
personal Liberty and pr up e ity to those who may be 
spiritually bound. It the union of church and 
were suddenly dissolved in a countrj where 
all the poplc belong to on,* church, peculiar and 
unforeseen changes might come W e feel 

persuaded dial this interestii tbituaily 

connected \n Ith too much p r onal fi eling ami 
n- m the Republic, to admit ofa full and impartial 
discussion of it in Ml it.^ bearin Lhstand- 

1 1 1 -_ r all our ! 'ind all our voluntary 

mafliberaUtj . t ied and 

published thai church power may triumph over ci- 
vil power. Bui fewer instances <»t fear are mani- 
ed thai <i\il power ma j prevail. And yet if 
the two powers be antagonist or may be made so, 
tin- danger cannot remain all on one ide. A one- 
sided view is a sure proof of ignorance or enrol 
gpecting the nature and tendency of principle 



I H B I. v w : LOVK. II' 



Bul in the mid . what i th 

nirdy | | The \\;i' 

ptiest craft, The cii il governi . qo 

confidence in any reli lination in the 

Union. I ■■-. e of feelii he bono 

relij ild ' th( I ! ich 

urination to be jealous of • md the go . em- 

inent to be jealous of them all. Turn we then to 
the New Testament and the primitive church ; shall 
there finds parallel condition ' We shall find 
irnmenl tolerating different religions 
while it ha 1 a legal religion of its own. What then 
did the Author of the ( Christian religion do when he 
introduced into this vast and despotic empire a I 
church, and how did he instruct his first minis 
act ; Did he wear the insignia 
rize his Apostles to wear them? Did he the 

title " and authorize his mini becall- 

ed by those titles } The first robes of office which 
Jesus wore, were put upon him by his prosecut 
M And they platted a crown of thorns and put it up- 
on hi.< head, and they clothed him with a pui 

id 3 Hail ' King of the J< 
him with their hand ."* 

This submission of the ! to reproach and 

Bhame and the sufferings of crucifixion, U in uni 

\rith, " I -• • 1 '' 1 ' M ' ^ vc 1°^ y olL ! 

brotherly love continue." The commandment \. 

eansof 

( ( , ke it in any 

18 



1 16 DISCOURSE T \V E N T V - F I R B T . 

other religion in (he Empire. Could the Emper- 
ors have made it a treasonable offence in the disci- 
ples of Jesus to obey this Dew commandment ? It 
is customary foi teachers to consider brotherly love 
as a form of ex. degree of Christian 

or social friendship, rather than as answering in 
riven cases the end of government or as a substi- 
tute for the formal operations of power. It is also 
said that the commandment is new only as it regards 
authority and motivte, Ami the effects of perfect 
love are red evchish ely to God, as though 

it casts out fear in r i God only and not the 

; of men also. IVif- cl love casteth out fear; 
there ia no fear in love beet a- hath torment. 

M He that fear : Cl in low." I 

it nut true that the fear of the church poirtra that be 
hath torment . ? All indeed agree thai the high 
of obedience 
Bad our I * the time which intervened 

between the calling of his di and his crucifix- 

ion in teaching Ihera the art of commanding, he 

Ut perhaps have found them not inapl leami 
Men improve fast under pr< and examples of 

niy. But hia I- sons \\ ere of a different 
charad arand 1 1 , TheSon of man came not 

to be mini ! • md unm but to mini I • \ j-j-n-nm 

i n ,] ompelled to be me- 

nial, can soon compensate th< mselve fi i uch hu- 
mility. But i : "> be made for 
the labor of l< eu untootheis I The 
remembrance of (he honor done to n by his 



• . : i I v. I i. \ 117 

. 

the recolle< ha impo ed up- 

w di ciples. If 
all denomin !v imbued \\ ith the 

common M 
a !i»\\ commandment to hi bro- 

theriy love, and thai St Paul enjoined it-- continu- 
le when ftilly obeyed, il would bu . 
jpline in so far aa il would prevent offences by 
og aim «l all occe hod \ for them, and that 
therefore they should make no display of power 
consider if a- no criterion or standard oftruereli- 
). but regard every in tern re of the n of 

discipline and teach other trd it rathei 

proof of want of religion than as a test of a 

u to if , — would not Christianity bear a different 
rds civil power from what it generally 
- ] We now glory in the faetj that church 
power in tfa country under its free govern- 

ments is a subject of political jealousy. Why jeal- 
ousy without cause is wrong, and it is Wrong to give 
fust cause of jealousy. The churches which giva 
[at for political jealousy, do an injury to re- 

ligion. The idea of a government within a go 

o o o 

erne lily in view by church- 

men, and the methods by which in the ; 

the consequences of >n may 

irotherly love be contempts 

ed i" all j i!m 4 preju icions of 

hurch p I to 

wip ift 



44S DISCOURSE TWENTY-FIRST. 

It will be argued we are aware that all the forms 
of government must be prepared, all the offices be 

organized, all the officers be chosen, and that the 
law before they are needed. 

Be il '. I Ifl Hi' I the law of 

?e of many will 
was cold- ! will deparl from the faith and 

love. But these facts 

us I.- r< theory. The very o(- 

be church should be the copsenw- 

Theirs should be a gov- 

■. and w bile love pr avails the ends 

1. Now the end of the 

ul of a pure bear! and a 

goo.; iandoffaith unfeigned. When the 

Car lost n> brotherly 
and dei i i one another, they 1 1 
losi i. Strife tor the 

nd unlovely people 

. <>uld pp 

ition which n< 
in ] irati< q in constitut- 

in of religi< o I unices. 

In in in\< n- 
• ed by ( nperi- 
- found of- 
fice. With history itself 
in i ur ! 
or | 

-til the adventiuj rciiu 



1. . 

\\ r do know to a certain!] th < ; b 1i mi- 

■ I triumph 
civil government and thai 

ow too thai tl i II r 

, iiiul thai when ii cap no I 
mount ii unites with th The | 

• church i 

and did nothing to pro 
them, may it not 1)" inferred thai he willed that if. 
riiould i per- 

in. 'I'ii" --< Sod i- not 

the author of sinbul permits it Let us not confound 
permission with negligence ot want of dilL 
civil 111 . The Proi bean nt 

►wer. Je 
v. e i iy. did nol permit his disciples to encoui 
others to call them Rabbi, Rabbi, th ade 

a. He did not permit tin n the church 

as the lords! and longs of the gentiles, that is he for- 
them. He did not permit them to hate one 
another. He did nol permit brotherly love to cc 
f"\- he commanded that it should continue. If 
church had continue^ to be governed by the ex- 
am] d, i vrry body must 
tions (torn them could not 
In-. tied. T • I . ] did not per- 
mit mi' i do v.li ii he forbade them '«» da 
he knew what would come to pass, if his au- 
1. The spirit of proph< 
ho in the hi -t days would 



DISCOURSE TWENTY-FIR- 

depart from the faith. They could not exalt them- 
selves unless they departed from the faith. He that 
keeps the faith must he humble. 

Most of the persecutions of the church while (he 
thedrim . were under their orders or ap- 

probation. ' . o have regarded the 

Cl of Jews, 

rat!. hurch. Here we Bee tin 4 w is- 

Lord in directing and of the Apostles In 

not to make any display o( 

erbut to letbrotherlj love continue. That they 

aimed thut - ma)' be inferred hum the fact 

that they w uvoh ed in the destruction of Je- 

rusal in ; for if i to the Ro- 

m; i. Losu t to Blount I\ lla 

:.i. The miner denomi- 

nati < r the 1- lade at- 

Le the church fo I j and to 

tnti 
. I * 
tain writers on th em qo( to be fully aw are 

of i f lie- political jeplouaies, to 

whi church goi emment in a state 

! :< in of a temeri- 

ty and reck] equences, as though it 

i be M at defiance. 

I m.ii in their zeal show little solicitude 

m v. here they can check and control 

the impetus which may continue after the first cai 

i may be detected in lb 

cases, but if we mistake nol there is an inattention 



'. HI 

: a Knisappreheo ion of the nature and i 
of governn cial action* in b itate w ln.i, 

id bj lawj sure apl to be uspected ii i 
feared. Til m h at first the uovelt] 
tentioi] j el the uncertainty of the i ue ma] 
anxietj . | Ixecutive authoritie are to tal 
the republic recen e no detriment Political pnid< i 
thai e\ ila should be nipped in the bud. [( 
one among the unhappy consequences of bad 

id of bad laws, thin they cannot be checked 
immediately even by wise legislation. A d 

crushed the infant church 
in a day. Hi n would have b ath. 

A\"!: tnment on brotherly love are the* 

of St. Paul writing from Rome I " AH ;! - sa- 

lute you. chiefly they of Caesar's household.' 3 ( 
sar feared not those whom he took unto hu house- 
hold* \ speak of ten (or of a number i 
"ions under the heathen Emperor 
I all who claimed to 
throughout utions, obey the precept in 
the text ? [g it not true that brotherly love has no- 
thing in if to feed or to flatter the carnal mind } 
When did Bishops first appear in canonical rob 
Was it before or after Imperial jealousy began to be 
awakened I Tl ■ ded 
by historian a tyrannical and 
I madman I 
An opinion \ th in our mind thai 
in of brotherly love bai ing a more imme 
church goi ernmeni . mu t arrii e 



452 d i s c 01 i \ - 1 i a s x . 

fore the Christian can make any great peaceful ad- 
vances. Among learned writer- upon church p >- 
lity \\ e hear little about a brotl . nment. 

And \\ li I w e ! \\ h ■•• i\ er heard of such a 

ble ? 
Was itn I . >rd and prescrib- 

ed by him to his disciples ? And if all the loaned 

should devote them- 
ad it in theory and in p 
tvhj •'■ ( But perhaps this 

ion i » loi e as 

is more than per- 

1 i~w er not their 

I w ben i ly in the spirit of ch il 

• love is but 

. .' is a terrible 

in the church 

old, ii will 

of their own h irl locked up in 

the 1 1 >w would till 

existence, il bro 
bad cotitinu 
The m of church rule. And 

churches they 

like hi--" ilp'in i in joining (hem. 

. -li up brotherly love in every thing 

, w i i ould 

pi upon the court of the 

tint n concerned the private 

brethren only. Bven now when we heai high- 

difficult i" preserve 



SI LAW OF ! 

in minds (In ir .1 sociations with brother!] 1< 
and Pastoi of Lhe church 
true plain and easy names, bul the lone and mi 
ner in which lb itle 

cite ideas of reciprocal affect 
ould have brelb ubmif one to ano- 

\wi\ and above all to 1m- clothi d 
with humility. 

N bing ii"\\ remains to be said in praise of bro- 
therly \o\ e as a personal virtue* I - has 
been exhausted by poets and orators. Churches 
well supplied widi versification set to music to be 
sung in its commendation. But the suspicions of 
the powers of the world and of those who would be 
in power against religious or church fraternities, are 
not allayed. Many of the most ardent friend 
liberty and equality have little or no confidence in 
church power. k ]> he a churchman ? Then I. 
fond of power." Could this reproach have come 
without some cause ? Could it have been perpe- 
tuated as a mere slander in the very face of the sure 
and certain marks of discipleship ? t: By this shall 
all men know that ye are my disciples, if ye have 
another." In Stab 

1 public influ U 1 pinion in any 

public social body is not sufficient to change b law 
or u urely be (rusted by others. But 

ping La> May they not but seem 

1 Politician- are trained to take nothing 
upon in nothing bj appearances. When 

a class of I shall have arisen profoundly 



454 DISCOURSE T \V E N TY-FIRST. 

skilled in the science and art of government, and 
well acquainted with the weak and strong sides of 
politicians, and yet fully imbued with the spirit of 
brotherly love as a governing spirit, and shall have 
converted whole churches to their principles and 
feelings, then will the jealousy of politician! begin 

to cease, and will continue to diminish as long 
the corrective continues to operate. Can any other 
itu be pointed out, by which confidence can be 
tied and continued unto the church I Hut what 
can brotherly love do with the wild beast of vice I 
Thei i of depravity which religion can nei« 

thef Control nor punish, and the attempt might en- 

wn purity. A determination to persevere 
in the m i of force musl end in power, and 

what but p ■ then decide. 

[d ( i i" instruction given by our Lord 

i<> the ministers of I pel, there is internal evi- 

dence of truth. In the whole course o( that teach- 
ing which instructed a church bow to prevent (he 
hell from prevailing against it, not a life 

was '.l,n<>t a character traduced and not an 

artifice employed to deceive. That so promiscu- 
ous a body <>f men M those who composed the fust 

churches - no( one of whom could bave been born 
and 1 in the community or had any hi 

! exampl >uld have passed through a pro- 

voking, insulting, and cruel persecution without reta- 
liation, their persecutors were not supreme 
in power, is an evidence how wisely and how well 
they were in Iructed. Su iiv.i dom was hoinahovc. 



i a E i. a u i- i LOVE. 

It wai fin( pure, then peaceable^ gentle and - 
be entreated. The fruits of right own 

to i them thai me • . Bjul ourchun 

ly ami well governed \\ e mean nol i | 
an opinion upon any church government where 
od intentions. \\ e readily 
k. Errora u\ theorj maj i - identally 
indirectly increase the sincerity of good men as well 
1. If, says the proverb, the instrument 

be blunt, more strength musl be putforth. So if a 

theory be faulty and the faults are nol perceivedj 

new and greater efforts must he used to correct o 
sen 1 ; The aim of all is to secure the ends of 

&mment; and assuming a theory to he corn ct, 
at efforts are made to ensure success, and 
nee attests sincerity in ignorance or error, the 
testimony may he urged in proof of truth. How, it 
may he and ofte led, can ood 

a man be wrong I But no suspicion being enter- 
tained of the biuntness of the tool or the error in 
theory, more practical efforts may be put forth by 
the sincere. If the Apostles had killed one | 
or caused one to be killed for ; 
had . ion,) if they had indul 

in a spirit of r* ihey would have forfei 

confidence i bin) w ho came i 

to d nen'a lives bul to save lb 

all ministers of Lhe church ol l .m 

to the primitive I I Behold ! the fact, — tb 

church ; >wer bi I to the utmost to ac- 

complish its pur| rithoul brotherly love and 



4*6 DISCOVRSE TWEXTY-riUST. 

with sincere confidence in its efficacy. But the at- 
tempts have not only often failed ; they have pro- 
duced suspicion and even odium. 

The advocates of the theory which places the 
earth in the centre instead of the sun, to account 
many appearances filled the heavens with epicy- 
. —a most c implex plan. A king fond of astro- 
nomical studies, is reported to have said ; — Had I 
i\ when the Almighty created the uni- 
i upon thifl supposed Bystem) I could hate - 

od adl : no doubt, certain 

have thought ifn A said in regard to church 
! I neither the king nor the sceptic 

knowin ild have any advice. 

I fhu ch g A ■.!i:r-ii! h I modi- 

wilhili whet Mill- 

pies Pi on of epic] . It is not the 

church hut ibis . hich is the 

riptural system. Isnol brotherly love 
in the ohurch lib il force or the attrac- 

tion ofaffinhy, by \\ hich members evei towards each 
other in- 

Tl 
The i 

Bot not only in the time 6f persecution the 

uniting and sustaining power. It is necessary also 
in prosperity. In worldly fed a 

thousand attractions which tend lo divert our ai: 
b From our duty to our brethren. 
Cincinnati^ March, 1 838. 



DISC01 EtSE IWENTY-SECOND. 

I 11 I SPIRIT 01 LOOP X i 



B ' vi hen the fuln. 

in, made undei I hem that 

und . thai we might 

beca I Ttli the Sph it "I hi - 

• her. W1 i .irt no in 

rod it a boo, then am heir of G >d through CI 
GfUaHam i % . i 7 

The question aaturally arises in on inquiring 
mind, why did no! the Sa\ iour appear immediat 
after sin entered into the world and death by sin I 
A question of this kind seems to be presupposed by 
the text, — when the fulness of the time was come." 
There are times when more advantages can 
brought into co-operation and more and greater ef- 
ts be produced, than at other times — secondary 
causes being admitted. .Nations have times of in- 
crease, of maturity and of decline, [fthe Saviour 
had been sent forth into the world immediately af- 
ter the fall, there would have been no time for a 
promise of a coining Saviour to have been an ob- 
ject of faith and hope. The factwould have been 
an object of history, just as the fall of 
man is an object of history. But until 

the fatness of the thne did come, the promise of a 
8 . iour to com- i be believed and the fulfil- 

ment of it hoped for. That time, that fulne 
the time thei 

in which faith and hope in a promise and faith in 

its fulfilment met Faith in the history or the truth 
39 



458 01 s c o v as i. i k e > e c o w d . 

of the history is fully supported by evidences of 
B. But these kind of evidences must be want- 
ing when the object of faith is historical from the 
beginning or abstractly historical. Abraham and 
D rid believed and hoped, that when the falnese 
the time should come God would send forth his 
When thai time was come, Simeon and 
Anna believed thai they snv the Lord's Christ. 
And his disciple* were fullj confirmed in their be- 
lief by the i Lion. The greatest diver-it) of 
evidence is thus furnished, and opportunities to de- 
ted error or fraud or deception if any there be. In 
the pro: of the coming Messiah, there was 
;. of circumstances combined into a whole 
to I"- Fulfilled. I hi-' prophet foretold the place 
hould be born. Another foretold the 

. end others the manner and the incident! 
his life. So also of his death and resurrection! Now- 
all these nnot be combined naturally or 
artificially into a whole at any Lime or at one time, 
I another. And a peculiar time is most 
convenient \^v their combination in the order of 
Providence. The Messiah was made under the 
law and was made of a woman. This could not 

• been done at one time as \\ ell as at any other 
time. There weir long intervals of time, when the 
law could not be carried into operation in all its re- 
quirements, My those which related to the 
country or the places; as for example the time of 
the Babylonish captivity. Hence the peat anxiety 
of the friend: of flic law to Becure then national in- 



T it E SPIRIT OF I D f r i 

dependence and for the return of the people from 
captivity. In the various changes of the hou e of 
I )avid, in order to fulfil the prophec 
Bar] 1:1 lI d 'mi ■ h mid come w hen there should be 
a female heiress, Mary the mother of J 
descend 1 from Solomon, and she \. >u ed to 

Joseph as the next nearest relative in the lafc 
branch of the family. The birth-right and title of 

i of David according to the fl< 
were through his mother M ary in default of a male 
heir. If therefore she had had a brother the i 
would have been altered. Was this the only in- 
in the history of the descendants of David, 
in which there was only an heiress ! The coming 
of the Messiah was promised at the time of the 
(•(.ml temple. This temple was btiih after the re- 
tuni from the captivity, and it waa destroyed by tie* 
R mans about seventy years after die birth of 
Christ. The full time waa therefore come for the 
Lord to come into the second temple and thus make 
tie- glory of that hoi ter than that of the for- 

mer. But the time \ ih< v temple \ 

has not been another temple 
built nsalem by the Jewish people since. \ 

Blahommedan Mosque occupies die eniin aice on 
which ili«' temple itood. 

The time of the Roman Empire under In 

ttts th.' first fmperator 01 Emperor, who 

i his uncle Julius the perpetual dictator 

and put an end to the civil wars, was a time more 

favorable to relu [eration and intercommuni- 



460 DISCOURSE TWEXTY-SECOND. 

cation among the nations which yielded to or feared 
the power of Home, than any other known period. 
The West of Asia, the North Of Africa, the South 
and Bast of Europe had submitted to Rome. Judea 
was reduced to a Roman province. This was aU> 
a time of learning or a learned age. Civilization 
was inner so generally extended over the same 

countries, Arts and letters may have been carried 
to a higher of excellence in certain pla< 

hut the A.ugustinian age is the Learned the 

K man Empire. Roman law.- and Roman legionti 
protected Roman subjects. The Jews and their re- 
□ were generallj protected and tolerated. It 
a tiin.' too when language favored intercourse* 
The Qreek language from the days of Alexander 
I keat, became common in the countries govern- 
ed by hi and conquered by fthe Romans 
ami in the city of Rome itself. It became the Ian- 
--e of tin- \.'\v Tt-iiuiiciit. Empire, learning, 
} arte and civilization to a considerable ex- 
tent prevailed over the countries around the Medi- 
terranean and Bgean seas and Booth shore of the 
Black Sea, when Jesus was born in Bethlehem of 

Jnd<M. 

The law of Ah tolerated among the Jews 

and I generally with much zeal. The Pri 

the Rulers and thr People earnestly expected the 
appearance of the long-looked for Messiah. It \ 
well understood thai \i<- was to be of the house and 
Uneqge of David, thai he was to be born in Beth- 
lehem the property of Jesse of the tribe of Jndah, 



mi ID OPTl 161 

' the tin- 1 by 1 >aniel \\ r i ind thai 

be would app ir in the second temple. 
] I i born, made or ed i undei 

•I birth • 
1 1 . ed and fulfilled the hut . He < 

v th( I iw but to fulfil it. The offei 
birth of the first born I 
He was dedicated or consecrated in the temple, he 
A the passw er and attended the syna , In 

pure, — a Prince of the 
tribe of Judah and of tho ancient tine of Icings, that 
he might redeem them thai were under the law. 

The law including its sacrifices and all its cere- 
monies, it was contended by the doctors and is still 
c intended by them, is of eternal obligation. r>< 1 - 
hold! is poinl of controversy. The gospel 

ins thai ( the < 4 n<l of th$ law for righ- 

that believeth. Now b 
parti ■'! thai the Gentiles were hot under the 

or that it was not given by Moses to them, 
They were not admitted as proselytes unle - the) 
knitted to circumcision. According to the doc- 
of tli" law, the tcrificial Bind rit- 

ual ! in tli" b i 

dora or church of tl all, and all the Gentile 

"ind to become ob& 

en of ii ; -—that is, all the t er tobe- 

i' tin- kingdom of ih- "1 tfa 11111-' 

become Jews. £ contrary contended 

that Chi !<• under the law and bora and 



463 DISCOURSE T W E N TY-SECONU, 

educated a Jew, that he might redeem them who 
would otherwise continue bound to observe the 
law, — that i I. \\s into Chris- 

tian ra into ; conyert- 

1 utiles im i j/w & '; 

rrj.r the in ' e by faith, need 

not offer Bin-offerings to atone for ins. 

Both o -in the ex nclusion, thai distil) > 

i and < Sentilea must be tool in 

m. Bui for the honoi <>f' (he law, die 

i it most !>•' niain- 

od in ill i' -oi erlooking the bonoi < f 

i. In truth h"\\ <\ er the law I< 

nothing bo arc freed from it 

are .1 [ow iU>r> the 

honor of th b] .'< sue ( 'hiis( being the 

to ei ery one thai U ti 
'I n • bonor tl 

d upon ii I The J musl bave I 

d ii' in the j oke of bondage oi the ( fedtile - 
musl hai e been broughl under it, in order to 

of ( Christ's kingdom. The 
plan th< niiMj those \\ ho w we md< t 

the ! . : ; upon a I 

I iel ihe question 
] ut : — \\ li;ii right had the Messiah to exonei 
tho i in him in ; 

required by the la* I The an 
and read] :— he ha redeem* d them, 
the] i. The law baa no longer any 

rnanda upon them for Bin-offerings. The merit of 



hi i ificc foi i the 

number and lh< ac} of the acrifi 

intrin ic or actual value of ihe • e i I 

I If, oflR n I bj liim elf in the ful 

The up i ii of atonement i rv >t in the 
quantity of the blood, bul in its quality. M 
nol Mvin to hear the Sa^ iour »j :— I h tii- 

I dp' law of sacrifices and made ii honorable ; 
now do you magnify d ifice by belie\ ing 

it, by trusting in its merits alone for Ivation. 

Why will you still continue to observe the Iau 
typical you suppose thai mj 

ficial blood cannol cleanse from ail sin ? — The law 

Skcrifices as a dispensation never was intended to 
be perpetual, bul like a school-masti r designed far 
astateof non-age to bring J \\ unto Christ, " N 

that the child though an heir differs in 
though li< i be lord of all, bul 
i: under tutors and governors until Ihe time ap- 
pointed" To retain the sacrifices in the church 
under the gospel dispensation then, would be like 
liool-masters for men w ho have ente 

As bi lievi in Christ we receive the adoptioi 

SOUS, and li; 

•t. Father, It' l 
not made under 
the law. Ii i could n< d the Jen 

their leg Tl mained 

under the privation of the inherit sons. If he 

had not been made of a woman he could not lis 



464 DISCOURSE TWEXTY-SECOXD, 

redeemed any body. The Scriptures say ; — Sacri- 
fices and offering* and burnt-bfiering* tboa would'st 
not. nor hum thou had pleasure in them ; — and ihey 
also - iv j — A body hast thou prepared for me. Then 
said I, La ! I come to do thy will oh, God ! He took 
not hold on angels or angelic nature, but he took 
hold on !h" seed bf Abraham. He was made lower 
than tlr- irwise he could not haveeuffer- 

irificial death or tasted death tor every man. 
Christ hath ed as from the curse of the law, 

beta ff( IT in the contro\ i 

upon the moral 

obi i _ il not worthy of no- 

n the en i broken law 

the law which is broken f 

:i Ulldcr (he law [ 

risbip, Of m pre] 

the • f iheif allegiance so soon 

nit Ihrist And so 
far il a: option, Should 

High I ' demanded of hi. ceuntry- 

i ; \\ 'b ing the legal tocrifi 

to il. ■ ihey oof have nnswered 

criflci d law hut we 
ha\ i !' the Lord Jei us Chri t 

by b 5 in him. Bui if he had naked a Jt 

Why do .mnif idolatry? — could the J 

ha\ . red } — I r 11 d i longer a Jew but a be 

Dover and ■ Chmriaa; Christ hath repealed the 
law again I idolatry, and there being no law tfc 
is no Lit ion. What would the High Pri 



I V kDOPTIOK. 

have Baid in reply to ihia I What do< i ion 

gensesay in reply to il I Did Chrial come to rej 
tin- law idolatrj I I s the making and the 

w orshipping of idols no longei b 

a I ientile to become a Jew oc a convert lo 
the Jewish , the law required that be Bhould 

be circumcised. "I testify again to every man 
that is circumcised, thai he is a debtor lo do I 

whole law." This law like Other laws makes ii'» 

exce] Lions but exacts universal obedience lo all its 

enactments. Christ does not make 1I1u.se Gentiles 
free from the yoke of bondage who have voluntarily 
come under it. Those therefore who were circum- 

d after they had believed in Christ, St. Paul 
says were cut off from grace. There was a volun- 
tary separation from the gracious government of 
Christ. The idea is, that we cannot occupy a mid- 
dle ground, — one while for the law and another for 
faith, sometimes Moses and sometimes Christ. J 
who had never committed idolatry were not cursed 
as idolators, and if they became Christians and I; 
themselves from idols they would slill remain ex- 
empt from the curse. But idolatry cannot cease 
be a sin by of any faith in Christ or any ad 

of grace. A pi I who wo: -hip- and 

serves idols, is not held guil To BUpp M and 

believe that redemption from the curse of the law 

!ii- to remOVC lh< mora! law, 

would !)«• iii effect Lo reverse the very epd 
demption which is to redeem us hom all iniquity. 
" \\ ho gave himself for us that he might redeem us 



466 DISCOURSE TWEXTY-SECOXD. 

from all iniquity and purify unto himself a peculiar 
people zealous of good works." Redeem ? How ? 
What does that mean ? Not surely to abolish all 
law against iniquity, so that what was iuiquity or 
moral evil shall be iniquity or moral evil no longer. 
For example, — does ll mean, not that a man who 
a thief should be made to be a thief no more, 
but that iheft should cense to be unlawful because 
the law i< repealed . ? Now if one man bakes the 
property of another, the loss to him whose property 
i- taken is the same with or without law. Hut if 
the law ihefl it in force, the thief is bbn 

Hut when men ai nied 

from a-offerings by one offering of more 

value than all othei her, the state of the c 

lifferent. Hen leave off doing an action by 
way of remedy or relief, because another and a bet- 
ter : ia provided for him by a friend. A sin- 
not in its nature an act 
of i: . but8Upp08efl that moral offence 
bafl been Committed and that justice demands the 

p malty of the law and that the conscience responds 

to it. No man can feel Willing to make an at< 

jnciit unless be be conscious of guilt The believer 
who i< justified by faith believes in the atoning prin- 
ciple and believes that the atonement for his 
has been made fully and perfectly, and therefore he 
need do nothing himself to add to its merits. Sin- 
offering to be mad" after justifying faith 

the taking of medicine i- di pensed with when the 
di- ired. Should we say the law of medi- 



iilll T , : 

cine w repealed i i lhal the law of cli 

The maxim of Lbe Saviour i -•. •■ B< bold ! 
tbou art made whole 

ie up< a ill' ''." 

I, (he soul ii fully and freely ; 

e through faith ; ihfi sonship 1 
by the sending forth into the hear! the Spirit 
Adoption crying Abba, Father; and Bin-offerii 

se and give plac< i of redeem- 

ing love. Lei ua examine now how the ra< 
commandments are affected. Musi it not be a] ; 
rent that they are not and need not be affected al 
all, but may remain just as they were not being in 
the way to prevent any good? If tin 1 sacrificial law 
bad impeached any Jew for neglecting to bring the 
offering to the priest before t lie altar and his moral 
character had stood fair, his faith would haye b 

dfficient apology. The que* 
been overlooked, (hough it bears some analogy to 
our modern (pies! ion of expatriation. Must not a 
Jew be always a Jew? Not so. He may become 
a Christian by faith. And a Gentile need 
come a Jew in order to I 

ciple of redemption intervenes, meeting and obvi- 
ating all difficulties. "To redeem (bom ibnt are un- 
der the law," saith the Scripture. The redeemed 
are under the authority of the B " Y( 

not your own. j bought with a] " Fe 

did not redeem ivea. What was the inten- 

tion of the I • i I He mi. ndedj that ail be- 

lieving Jews might receive the adoption of 



46S DISCOURSE i V, I. X T V - S E c o :c D . 

and be no longer like minors under tutors and gov- 
ernors. '-Wherefore thou art no more a servant but 
a son. and if a son then an heir of God through 
Christ." HeoC6 the contrast ; — "Ye are not under 
the law hut under grace.'' To be under the law of 
saci to be a servant. All the believing or 

converted Gentiles were under grace, were adopted 
Moses the mediator through whom the law 
hut a Bervanl ; he could not re 
those for wliom he ministered. Grace and truth 
cameb] Christ When a man is condemn- 

ed to death as a penally of a broken law, — "The 

! that Binneth, it shall die" — he cannot porch 
his own pavdoo. Wt b&j that e or free 

grace, but the wordi m regard lo the pardoned are 

la, Those \\ ho can redeem themseh 
from the time of penally of the law. make void the 

law. 

There are obviously two meanings of the word 

1 in Scri] I 'I io 

moral law, it means the meeting of ; anion for 

post Iran f that law . In regard to the law 

and shadows which has inirin ic moral 

qualities^ it means the fulfilling and superseding 

or repealing Of it and all its sacrifices and ceremo- 
— that faith in Christ may have no object of a 

rificial form or name lo divide it, and so it may 
\)r concentrated upon the sacrifice of Christ alone. 

The typical wa-hin-js of the law bavin- no moiai 

influence or efieet when the renewing influence of 

the Holy Spirit typified by them was shed forth 



I E S riRI T F a I) mi,. 

abundantly, were no longer of am u e. I 

tid for a lettei or word in I e, it cannot 

by anj rule made to exclude I 

letter or word, or to be written in combination 
with it. The claim or right is in the thing rigni- 
Bed. ( Jhrisl « dfied by ihe types and qo( 

the typea by him. This is made plain by the 
following ;—" For the law having a shadow of 
good things to come, and not the very (triage of the 
things, can never with those sacrifices which il 
offered year by year continually, make thecom< 
thereunto perfect; for then would they not 1, 
ceased to be offered 1 Because that the worship- 

- om v purged should have had no more COD 
encc of .-ins. But in those sacrifices th re- 

membrance again made of sins every year. II<' ta- 
keth away the first thai he may establish the 
cond," that is, w * the offering of the body of Je 
once for all. " The whole passage is a logical de- 
monstration of the doctrine, that the shadowy law 
is abolished by the presence of the substance oi btf» 
dy shadowed. The sacrificing ofanimalsis not the 
very imagte of the good things to come, not theySfc 
simile of the Messiah bleeding, dying on the cross, 
and rising again from tin* dead. \W hear no mora 
in the gospel about binding the sacrifices with cords 
to the horns of the altar ; but, we hear— - God far- 
bid that I hould glory save m the ci >ur Lord 
Jesua I Ihrist ; not by works but by grace." 
In regard to son properly bo called | or transg 
10 



470 D I S C O U R 6 E 'I W E N T Y-S I C N l>. 

i oi moral principles, no distinct 
between Jew and Gentile, All have sinned and 
come Bhoii of ili< 4 glory of G< d 3 and all ore and must 
be justified freely bj :e through the redemp- 

tion that is in Jesus ( 'I rist Bui i s has beeij shown 
the ceremonial and ial law of Mount Sinai 

hitherto bin the Jew - alone, must undej the 

been bindin both Jews and Gen- 

uni- 
ted ii Lmunity. Which 
th< i >oth parti 

led them both to thi ifices i r 

to I: . Peter i 

II- law of 

Mb thejj nor 

ii tpmpi 
ye G ."' I Ion 

■.. .ii the i nly tv i 
which il can be 
"i afi an end nil ' It ai an end, 

the remain. Bui if 

a means, then il 1 omplish 

menl of the and. S abiding if mean*, 

when the building k coj ii fc removed The 

analog] 1 univ< lL The mind of the pupij and 
art the school-^ isier 1 the end of education- TJ*e 
work to be don • 1 i! t ,- end and the tool iln- tneq 
The Him and greal principle 1 omprehended in the 
moral [aw y -Thou shall lov< ihc Lprd ihj I 
with all thj h( .in. a tn 1 rid and n<»i p means. 

The di tin. 1 l( j ( lv \ ,. ■, r\\ 



PIRIT OF IDOPTI 171 

expressed in the w ord ; " recei\ i|ig the end pf 
youj faith, even the salvation of your souls." Christ 
has not redeemed us, cannot redeem us from Lheob- 
i to love ( lod \\ ith all our heart, & c. But 
the end of his death is, thai he may redeem us from 
the guilt and punishment of qoi ! o !«>\ ed 

him. This first and greatest command and the 
crifiqial death of < 'hrist, stand in no relation to each 
other of shadow and substance. Redemption in- 
deed lays under renewed obligation to love ( rod and 
procures for us grace to enable us to obey this law, 
instead of setting it aside 

We nrcss the consideration of this subject upon 
the minds of those who are not clear, that redemp- 
tion does not and cannot weaken or destroy the ob- 
ligations of the moral law or any moral principle 
whether written or unwritten. Wiiat does a believ- 
ing Gentile do ? He does ijtot become circumci 
and resort to sacrifices and burnt offerings and offer- 
ings for sin ; or if the believer be a Jew lie ceases to 
i them and to trust in them though they remain 
in the letter of the law. But for what purpo 
v. ere tin i ifices ? Only a \\ pe ok shadows 

of redemption. They never had any merit in theat- 
res. To leave off sacrificing thru, involves no 
moral privation to ourselves or injury to others. 
While the law was in force disobedience to it re- 
ferred immediately to the authority of God Be- 

this hi!. the time, faith was in the M 

siah i" come that is in a promise, and of 
took on the form and action of hope,— hope 



472 DISCOURSE TWENTY'SECOVD. 

that he would come or that the promisor would 
fulfil it. The observance of the instituted types of 
good things promised, answers to an expression of 
that hope. It is [Ike a language of signs. David 
believed in the merits of a Saviour to come, and 
continued to sacrifi expressive of his hope. 

Paul when believing in the same Saviour as hav- 

come, lefl off sacrificing, Bui mark the differ- 
ence though they were both believers. The latter 
could not, like the former, hope that the Saviour 
Id come, ry faith being in the fact that he 

had come. Do not all these aiguments plainly 
show, why the legal sacrifices Bhould after 

< e and made the great atonement I Be- 

\ thai time they signified hope; and after that 
time hope thai he would come, implied unbelief or 
hat he ha I come. Had David been asked, — 
Why do you sacrifice ' Would be not have an- 
swer* d,— B 1 believe the Messiah will come I 
But had St Paul I ced, -Why do you not 
continue to ; W ould he not have answer- 
I lieve thai the M ssiah ha- com*', 
I believe that Jesus of Nazareth is the Lord's 
I ii. i i I And the - ons continue to the pre- 
senl day. The 3 ■•■ now who do not believe 
that the Saviour ha- come, believe that he will 
come. Those Jewish believers who were justified 
by faith and not in their own estimation \^y the me- 
rits of tin n <>\\n sacrificial work-, received the adop- 
tion of sons and were treated as sons, not as servants. 
( tit furih the spirit of his Son into their hearts 



ill! ! i i; i i 

not i" 
which I ith <l\\ ell \i uIi the child befoi • he 

and In: i / 

ii( of h 

tlie Spiril of Truth seem to mean tl irit. 

nee it" any man ! I the Spiril of « 'h 

of his, tlie S adoption 

■ he is o child of I Jod. 
Bui how are we to understand 

ration } ice a feelin : 

a sentiment, or an opinion or pji idea I T 
eein to favor ui( . li ( lod hath - 

ferththe spirkof his Son into your hearts." 1 
howei ei no( to be overlooked that the I 

rd to the moral and intellectual 
1 their operation neral or 

ion discriminative than it is at present ; so thai 

distinctly classify tlie o of their 

tell when they meant feeling and when 

thought or when both. The centre of th ura- 

and tlie painful feelings is in or near the pbysi- 

organ called the heart This is the place to 

which we all naturally pointer allude when we at- 

ipi to describe our f iril was com* 

I to matter and the heart to th 

nol parts of the body; but the thinking faculty isal« 

inward. 

fact, thai wc may ba^ e th 
i our minds distinct and different from the 
of our hearts; and that \\x may have fi 
W 



I DISCOURSE TWENTY -SECOND. 

frigs in our heaifs which have not or do not seem to 
have any agreement with our thoughts. These facts 
may have given rise to discussions about religious 
feelingsand opinions, 01 experimental and theoreti- 
cal religion. The Spirit of inspiration spoke not in 
an unknown t< th< <• it first addressed, but 

understood. The progress 
of natural d and of improvements in Ian- 

gu; not anticipated , foe the language would 

have remained unintelligible until this advanced 
ace. A little n Section cannot but lead 
ihat there connection be- 

tween our thought! and feelings, thoagb we com- 
ili'\ are connected. It would 
indeed sound bear erf a loving brain and 

a bating aid il ever be demonstrated 

loesl "I love and 
hatred difficult to introduce these new 

There ii a seatodfc < -! 

oft' intain that the Spirit of adop- 

tion or witm ■ of ile- Spirit 01 assurance, ii sen- 

;i feeling Of the heart and in the heart 

inopj • thoughts or ideas of the mind ; 

und the Q their position by arguing the f 

I hat tin i | piriiof love, and that ihi love of (iod 
is shed abmad in OUI hearti by the Holy Ghost 

whieb l- given unto us. There can be no doubt 

that, the Boly Spirit according to the Scripture, is 

the i Adoption which bean witnen with our 

spirit- that WO are the children ofGod. But the 

question still remains, is the mode of this operation 



i ii i: SPIRIT Of LDOFTIOK. 

wholly sentient 01 confined lo the beail I I >n 
other aide, a more Duraeroufl body of leachei i deny 
the sentient witness or the reeling of the vritnesi of the 
spirit. They contend ihe feelings of khe b< 
not to be relied upon as ei idenc* of religion, nnd 
that Ch really do such vritnesi tint 

they Me ihe children of God, The common opin- 
ion i.-, (hat these parties cannot be both right 

They who favor fe< ling or experience are apt to 
be positive. They Bay thai ihey know their own 
feelings, that the Spirit of Adoption constrains them 
to cry Abba, Father, and that the love of Chi 
constrains them to obey. But the moralists regard 
this as enthusiasm or delusion. And I he 'experi- 
mentalists charge them in turn with formality and 
head religion, and mere opinions. Now is it not 
possible, that both the parties in this com, 
may be partly right? Must not the final proof in 
this case depend upon the knowledge of the prop 
ties or attributes of the brain or thinking faculty. 
Those who may deny that the organ of thought 
cannot feel either love or hatred, or emotions of joy 
or sorrow, will not. surely deny that this organ can 
and does think of these objects. Compelled then 
as they mu<t be. to admit that thoughts of love and 
hatred and of joy and sorrow, and also of faith and 
doubts and hopes and fears are in the mind; mu,t 
they not have recourse to nice distinctions to sus- 
tain the position that the brain can have no religious 
feeling? The thoughts of love are in the living 
active mind. Ideas of the causes and consequences 



476 D I 8 C O I R S JE T \V B \ X V - B E X D ■ 

of it may be there. Are then all the feelings or 
seof oi it confined exclusively to the heaii ? 

We may affirm that the heart does not think, hut 
have we equal evidence that the mind ct organ of 

A natural if not constant 
exp M ill the eye, which is nearly 

• 1 widi the brain by the optic nerve. 
In ( Lea o( the f 

r.n <>r of tlie mind 
mple in im 
<■!. May we n< t iberef 
wilboul using techii Is, that when the brain 

ihiii rtain m i 

ill depends up- 

I |0 ih«' 
a ill 

!. an I i ipparent 

in the R [ admit- 

that ti: 

I in tin- heart, by \\ hat 
;;i<>nal or physical I; 

Almost ;ill tli Iii 1 e 

igo 
i all other ca 
\\ I mifl made to consii t 

in d ml feeling of the Spirit's influence, the 

. i u Inch tab are re- 

without up 
found in Lhc mind itself. Stro 
tienl action <>] emotion • epl up, with- 



T ii I I PIRl T r IDOPTI 0!f . 1 i I 

en! aflfecting the thinkiii . The I m- 

ulu iiriii-iii holds univer ally, w batever 

may be ihc cau <•. Mter a certain time the feeiin 
subside. This is daily w leep. I toprii ed 

of this oatural repose the mind becomes deranged 
Th< lity of persons cannot eodure strong pit 

ritual or religious emotion or action for two pari 
a day, though theymighl deep well for a third part 
All pieternatural or spiritual excitement fatigues the 
mind in rigorous health, and when health fails soon 
prostrates its eneigit 

Persons who pay little or no regard to mind or 
thought in religion, have been reproached for living 
by frames of feeling — all up or all down — and have 
given rise to doubts respecting the reality of experi- 
mental religion. The spirit spoken of in the text which 
God sends forth into the heart crying Abba, Father, 
We doubt not may be felt in the h°art ; and also that 
it is desirable it should be strongly fell spas to elicit 
emphatically the expression Abba, Father. Strong 
and ardent feelings seek to give themselves vent in 
some corresponding expression. So David moved 
with grief for the loss of bis son cried out, — ( )h, Ab- 
salom my son ! And Thomas in joyful surprise <-\- 
claimed,— My Lord and my God ! lie who feels 
fully confident of his BOQship may cry, — Oh, my 
father, my father ! 

I bear t lie whisper in my Km 

The morning; t>: 

rwi See. — 

Pure universal love thou art. 



47 8 DISCOURSE T\\T.\TY-SECn X D . 

The mind as we suppose partakes in fact of the feel- 
ing of love ; the morning breaks and the shadows 
flee from it also. The transition from feeling to think- 
ing^ from thinking te feeling isnot naturally violent 
ljoi painful. There is no long break or vacuum. 
An-1 if \w are not always conscious of the relations 
and changes, they may be real. So objects may real- 
ly i our semes without our perceiving or 
recollecting them. The law* of Lhe mind ana of 
th< 

in ill.' experience of one who is ado 

ne. All is calm and still and 

without feeling within. The lierurl cold and 

d dead. Sow many sad strains have been sung 

this doubtful lole with ii ! 

— h • been offered up for re- 

. and how many pron lied with arguments 

and rce them —and all upon the sup- 

I o iti( n ry in the operation of gri 

\\ ithoul ibilitj that the ihink- 

tiave b ed on until its power 

led or tl direction may 

I i to it. The habitually pious who 

think correctly loi ious plan 

edemption ai tion bj grace through failh, 

(hough thej ecstacy and 

their qui< jcenl stai no! . i! Lressing 

n and dejection ; for if their men 

• i 
the Spirit of Truth is n> them as a spirit of thought 
and refl !i is an enrol appose to place 

the word of truth in lion to the spirit of truth, 

the letter that killetn in contrast to tne spirit that 
■ ih life* 1'hr letter that killeth is not the lnn-i 
of i! I promises. \\ ben tor m 

stance b believer thinks or reasons and reflects upon 
the spoken or written promi e of adoption, ii w 
not kill, ii has no Lendenc} to damp or repress the 
ardor of d< \ otional I bul to remove den 

' confirm and strengthen confidence. 



Though many of tlie w riters in fay 01 of relig i 
ncc li;i\ c unden allied 1 1 thoughts, — 

while flf advocates for reason ha> thai 

of thought, though I to be o m 

;' nei \ ous ubstance or matter, cannol feel 
and that the heart ought nol in order i<» avoid <n 
thusiasm ; it cem to ua that if \\ •• can 
ny one thing, \\ e may be that the heart i 

ly and correctly as the mind can think, when 
both are influenced and instructed by the spirit and 
the word of the gospel, and that religious feelii 
may be 30 powerful without being extravagant, that 
the] I continue long in the same degree unin- 

terruptedly without exhausting the natu of 

body and mind. Thus without any sin or sinful 
ious feelings may vary and be liable 
to - >ns. The great importance of feeling 6* 

- iii regard feb adoption and assurance, 
must appear evident by analogy to all cases in which 

ling orthought pertains to the same subject orci 
We feel hunger and thirst, and We think of eating 
and drinking, I>ut what would be the n 

ion alone without appetite r So we may lovfe 
d person and think of the person beloved. But 
let the affection and the ideas he separated, and What 
would be the character aid amount of human friend- 
! 1- if nol of great importance thai we should 
derstand well the difference between the mo 
mind and the heart in referent 
( \-.i I and not think about it ? 

Not il resumed for any c able time. < 'an 

<•• person think of any good and not love it ; He 
may think of it to hate it and to oppose il . eek 

tnents and e: 
Let ;i child of God by adoption and grace, feel a 
full assurance of his acceptance wkh God through 
( 'hrist ; let him stand in thi ind rejoice with 

joy un-j \ - and full of glory and let hie 

Then when he shall be- 
'hn and tranquil in hi. feelL I f him 



491 ) DISCOURSE TWENTY-SECOND. 

land meditate upon thegreatmystery of Godlin 
in all its bearings and relations to the Balvation of 

own immortal soul, and will he not gain wis- 
dom by observation as well as by experience ? No- 
thing can be more plainly expressed than the object 
of this text, which ii to -how the great advantaf 
th.it the Jews would gain by the gospel over th 

Which they had under the law and that these advan- 

9 were in be common to them and Lhe Geutii 
Modern I Sentile belies era ^^ not perhaps fully ap- 
preciate the benefits and privileges, which ginc< re 
Jews as believers derived from the gospel. Th 
words, — having redeemed us from the curse of the 
law, being made a curse for us, — have an applica- 
tion t<> those t<> whom the law wafl given and who 

were of oourse under tie' law, — the curse being per- 

dly and immediately pronounced i them ; 

" Cursed ic every man wnooootinueth not in all things 
written in the book of the law to d<> them.' 1 A- stran- 
t«. the hook of th«' law Gentiles heard not this 
cur long of the sins of the Gentiles the A i 

tl<- lays . -" tin- time of that ignorance God wink- 
ed ,tt. Inn now commanded) all men every where to 
repent." 

Though it wa b great favor and honor that the 
keeping of the oracles of God was confided i<> the 
Jews, n involved them also in high responsibilil 
from which by believing in Christ they weir made 
free. Thankful then a- w e ought to he- Tor our high 
and hoi) calling, we should never contemplate the 
blessings of the gospel to the descendants of Abra- 
ham according to die flesh without incn »ti- 
tude. .Now the distinction between Jew and Gen- 
tile i- l«»-f in a '-0111111011 equality in grace, and ( jurist 
is All and in All. 

CufciNNiTi, March, 183a 



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